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[GREEN FUND BOOK, No. 11.] 


COMMENTARY ON THE ACTS. 

GIVING 


THE COMMON VERSION, 1611, THE REVISED VERSION, 1881 
(AMERICAN READINGS AND RENDERINGS), 


WITH 


CRITICAL, EXEGETICAL AND APPLICATIVE NOTES, AND 
ILLUSTRATIONS FROM LIFE AND HISTORY 
IN THE EAST. 

BY W 

EDWIN WVRICE, D.D., 

AUTHOR OP “COMMENTARIES” ON MATTHEW, MARK, LUKE AND JOHN, “PEOPLES 
DICTIONARY OF THE BIBLE,” “ OUR SIXTY-SIX SACRED BOOKS,” ETC. 


FOURTH EDITION. 

MAFS, ENGRAVINGS FROM PHOTOGRAPHS, BY BONFILS, GOOD, 
JORDAN, AND OTHERS, AND FROM ORIGINAL SKETCHES. 


AMERICAN SUNDAY-SCHOOL UNION, 


1816 CHESTNUT STREET, PHILADELPHIA. 

1909. 





Copyright, 1896, by the American Sunday-School Union. 


Copyright, 1909, by the American Sunday-School Union. 



LIBRARY Of CONGRESS 

Two Conies- P -'•'•'/ed 

MAY 22 1909 



J 





PREFACE. 


The book of the Acts is an authentic account of the spread of 
Christianity over the world in apostolic times. Recent discussions 
have given fresh interest in the study of it, and readers of my 
previous Commentaries on the Gospels have desired a similar work 
upon the Acts, the last of the historical books. 

Nearly two years of special study and thought have been given 
to the preparation of the volume. My purpose has been: 

1. To aid one to read the Acts as if he were living in the 
Roman empire in apostolic times, and mingling with its mixed 
populations, seeing their varied habits of life, hearing their varied 
speech, and becoming familiar with Jewish, Greek and Roman 
scenes, customs and thought. 

% To give the accumulated results of critical learning in the 
interpretation of the Acts clearly, concisely and free from specu¬ 
lations which tend to unsettle faith in the word of jGrod. 

3. To help the reader more clearly to perceive the Oriental 
peculiarities of life and of thought in which Christianity began. 

4. To give the full text of the Common English Version of 
1611, side by side with the Revised Version of 1881 in the form 
preferred by the American revisers. 

5. To group the comments under topical divisions, and also 
under each verse, for quick reference to any clause of any chapter 
or verse in the book. 

In the Introduction the latest approved results of learned in¬ 
vestigations are presented, bearing upon the authorship, compo¬ 
sition, credibility and chronology of the Acts. 

The chronological table of events, rulers and high priests, and 
the complete list of places visited by Paul in his journeys, it is 
believed will be found convenient and valuable. 


(iii) 



IV 


PREFACE. 


In the Appendix several important topics, such as community 
of goods, Christian unity, languages of Asia Minor, elders and 
bishops, receive special treatment in separate articles. 

The researches of recent explorers, and the theories of leading 
critical schools respecting the composition and interpretation of the 
Acts, from the ancient Alexandrian to the latest modern school, 
have been candidly considered, and whatever results seemed of 
value in them have been wrought into this book. Special atten¬ 
tion has been given to the able modern works on the life of the 
apostle Paul, a field in which English and American students have 
won and hold the foremost place among Biblical scholars. 

The author is indebted to these writers for many fresh views 
upon the history of the planting of Christianity, for which credit 
is given throughout the volume. Special acknowledgments are 
due to the Rev. Moseley H. Williams for critical suggestions, while 
carefully reading the proofs. 

EDWIN W. RICE. 


Philadelphia, June , 1896. 

NOTE TO THE FOURTH EDITION. 

Critical discussions, researches, and explorations in the first 
decade of this century have thrown some new light on problems 
in The Acts. These point to a few minor modifications only in 
the conclusions heretofore reached. The present trend of scholar¬ 
ship is shrewdly stated by A. Harnack, of Berlin (1909), who aims 
to bring opposing camps nearer to each other: “ Perhaps it will 
at last be seen that criticism, after its long and painful exertions, 
must return to the occupation of positions that it has deserted.” 
The unity of the book of The Acts, its historical credibility, its 
composition by Luke, and the remarkable accuracy of his record, 
have received fresh confirmation, as the result of the severest 
critical investigations. 

EDWIN W. RICE. 

Philadelphia, April, 1909. 




THE ACTS. 


INTRODUCTION. 


I. Title. —The title of this work in modern versions—“ The Acts 
of the Apostles ” or “ Acts of the Holy Apostles ”—was certainly not 
given to it by the author; for there is no good evidence that he pre¬ 
fixed any title to this or to his former treatise, the third Gospel. Great 
variations in the title appear in the older Greek copies of the Acts that 
have been preserved to our times. For example, the Sinaitic Manu¬ 
script, written in the fourth century, has at the beginning the title 
IIpa£«f, “Acts,” or strictly “Doings,” but at its close reads Ilpa^f 
anoaToluv, “Acts of Apostles”; which the Vatican Manuscript, also 
of the fourth century, has at the beginning of the work, but in its 
margins calls it “ Acts ” only. The Alexandrian Manuscript, of the 
fourth or fifth century, and several smaller and later manuscripts give 
“ Acts of the Holy Apostles.” The modern critical Greek editions of 
the New Testament by Tregelles, Lachmann, Alford, and Westcott and 
Hort give the title “ Acts of the Apostles ” ; but Tischendorf follows 
the Sinaitic Manuscript and reads simply “ Acts.” The Revised Greek 
Testament, however, gives “ Acts of the Holy Apostles.” The pre¬ 
vailing title in English versions, from Tyndale’s (including the Douai 
and King James) to the Revised Version of 1881, is “ The Acts of the 
Apostles”; a title too broad for the contents of the book, since they 
chiefly relate the “ acts ” or teaching and work of Peter and Paul, and 
not the acts of all the apostles. The earliest known title was clearly 
the short one, simply “ Acts ” or “ Doings.” Later the longer title was 
probably added to distinguish it from various spurious works purport¬ 
ing to relate the doings of individual apostles, and which appeared 
under the similar title of the “Acts,” as “Acts of Peter and Paul,” 
“ Acts of Paul and Theckla,” “ Acts of Barnabas,” and several others 
of like title. 

II. Author. —The book of Acts does not state the name of its 
author. The best critics almost universally agree, however, that the 
Acts and the third Gospel were composed by the same writer. The evi¬ 
dence that the author was Luke is threefold: 

1, the uniform testimony of early Christian writers; 2, the internal 
evidence of the relation of the Acts to the third Gospel—as the identity 

(5) 



6 


INTRODUCTION. 


of the language and style, and of the person addressed; 3, Luke best 
fills the conditions required in the writer of the book. 

1. The Testimony of Early Christian Writers. —Eusebius, the learned 
historian of the early church, who wrote between 260 and 340 A.D., says: 
“ Luke, a native of Antioch, by profession a physician, having asso¬ 
ciated for the most part with Paul, and having companied not a little 
with the other apostles, has left us examples of that art of healing of 
souls which he acquired from them, in two inspired books, one in the 
Gospel. . . the other in the Acts of the Apostles, which he composed 
not from report, as in the other case [that of the Gospel], but from 
what he had himself observed.” * * * § Again he says: “ Luke, who wrote 
the Acts of the Apostles, after showing that Paul passed two whole 
years as a prisoner . . . brings his history to a close.” f He thus clearly 
describes the book of the Acts now found in the Christian Scriptures. 
Jerome, about 340-420 A.D., likewise calls “the Acts of the Apostles, 
another work of Luke, the physician (whose praise is in the Gospel),” 
and says it “ contains a history of the infant church.” J Tertullian, 
about 160-220 a.d., was a companion of apostolic men such as Ignatius, 
Polycarp and Clement of Rome, who had seen the apostles. In his 
writings which have been preserved to our times there are nearly 100 
quotations from the Acts, some of them long passages, and he uniformly 
ascribes the book to Luke.” g Clement of Alexandria, about 160-220 
a.d., also quotes from the book, saying, “ As Luke in the Acts of the 
Apostles records Paul to have said.” || Irenseus, 130-202 a.d., quotes 
the Acts, ascribing the book to Luke.fi The Muratorian Fragment is a 
very ancient document by a Roman writer who wrote as early as 170 
A.d. This document, which has come down to us, notes that the book 
was chiefly the work of an eye-witness, saying: “ The acts of all the 
apostles are written in one book. Luke explains to the most excellent 
Theophilus everything that had happened in his presence.” Moreover, 
in the scanty remains of the writings of apostolic men, as Justin, Poly¬ 
carp, and others, that have been preserved to our times, there are many 
expressions which, all candid critics admit, prove a familiarity with the 
book of Acts; yet in their informal method of quoting Scriptures we 
would not expect them to mention, and they do not mention, the name 
of the writer. The remark of Chrysostom, 347-407 A.D., respecting the 
ignorance or neglect of the Acts in certain quarters, in his day, and his 
eloquent plea to have it read and better understood, also proves that he 
in common with other devout and learned Christians of his age accept- 


* Eusebius, Eccl. Hist., bk. 3, ch. 4. 

f Eusebius, Eccl. Hist., bk. 2, ch. 22; compare also 2:11. 

t Compare also Jerome, De Viri Must., c. 8. 

§ De Jeju., c. 10. 

II Stromata, lib. 5, c. 12. 
f Adv. Hares, 3:14,1. 




INTRODUCTION. 


7 


ed it as a work by Luke, and held it to be a book of divine authority 
in the church. Modern critics note that Photius, of the ninth century, 
refers to some in his day who were uncertain whether the Acts was 
written by Clement of Rome, Barnabas, or Luke. Yet Photius is 
certain that the work must be ascribed to Luke. As those he mentions 
belong to the mediaeval “ dark ages,” their conjectures are not worthy 
of serious consideration, in view of the uniform and clear testimony of 
early Christian writers, who heard apostolic men. If they had been 
mistaken in asserting that Luke wrote the Acts, there were those living 
in their day who had heard the apostles themselves, and they would 
surely have corrected such a mistake. 

2. The Internal Evidence. —(1) The writer addresses the work to The- 
ophilus, to whom he says he had written a former treatise relating the 
work and teaching of Jesus. The majority of critical writers agree 
that this designates the third Gospel. (2) There are about 50 words 
and almost as many characteristic phrases that are common to the third 
Gospel and the Acts. These tend to confirm the unity of their author¬ 
ship. For example, technical medical terms occur in both books, and 
the nearly 50 Greek words that are peculiar to these two works, and 
that are not found elsewhere in New Testament writings, are strong 
internal evidence that the two books were written by the same author, 
as the early Christian writers affirm. (3) Indeed there is a resem¬ 
blance in the order and thought, in the progress of the narratives, as well 
as a unity of style and of doctrine in the two books, that further attest 
that both were by the same author* (4) Again, there is a similarity 
of tone in the two books; the two were designed for a similar class of 
persons, and the various indications respecting the education, profession 
and religious character of the writer himself all point to the same 
author. Therefore it follows, (5) That all the evidences which prove 
that Luke wrote the third Gospel also prove that he wrote the book of 
the Acts.f 

3. Luke alone Fulfills the Required Conditions.—{ 1) The writer of the 
Acts must have been a companion of Paul at Troas, as is clear from the 
“we” of Acts 16:10, 11, 12, 13, 15, 16, 17, which occurs at least seven 
times in as many verses; and “ us ” occurs six times in the same verses. 
And again, the writer was with Paul on his journey from Philippi to 
Miletus and Jerusalem, as the “ we” and “ us” in Acts 20 :5 to 21:18, 
R. V., indicate; for these words occur over 35 times in this section 
alone. See Revised Version. Again, the writer was a companion of 
Paul in his journey to Rome, Acts 27 :1 to 28 :16, since the words “ we” 
and “ us ” occur nearly 40 times in this section of the narrative. Now 
Luke alone satisfies these and the other conditions required. Some 
modern critics have offered the conjecture that Timothy or Silas was the 


♦ See Canon Cook’s Intro, to Acts, pp. 328-332. 
f See Rice, Commentary on Luke, pp. 6-10. 








8 


INTRODUCTION. 


writer of the Acts, and have urged it with more keenness than candor. 
Timothy, however, could not have been the writer, since in Acts 20:1-6 
it is said that he and others sailed from Philippi and “ tarried for us 
at Troas ” ; the “ us ” here clearly including the writer, who must have 
been some other than Timothy, since he was already waiting at Troas, 
and could not have been of the “ us ” who had not yet reached that 
place. Nor could Silas have been the writer, for it is not credible that 
he would have included himself with the “ chief men among the 
brethren,” as the writer speaks of Silas in Acts 15: 22. Moreover, if 
Silas were the writer he would not have been likely to speak of him¬ 
self and his companions as “ they ” in Acts 16:4 and 17 :1, and as 
“we” in Acts 16:10, when he was present all the time. Besides, 
early writers do not ascribe the Acts to Timothy, Silas, or any other 
companion of Paul, nor would any other fit the conditions as Luke 
does, nor can any of the others be satisfactorily shown to have been 
the author of the third Gospel. Therefore, that Luke was the writer of 
the Acts is shown (1) by the uniform testimony of early Christian 
writers; (2) by the internal evidence from the book itself, and from the 
third Gospel, as implied by the person addressed, the unity in thought, 
style, and tone of the works, and by the conditions required in the 
narrative itself and by the facts given in the Epistles; conditions that 
are fulfilled in Luke alone. 

4. Was the entire book of Acts written by one person ? The great 
majority of ancient and modern critics say, yes. A few belonging to 
the Tubingen school say, no, and have attempted to show that some 
unknown writer of the second century pieced the accounts of Paul’s 
journeys into his own writing to fill out the book. But their conject¬ 
ure is without satisfactory argument in its support, and breaks down 
from its own clumsiness. It could not be denied that the “ we ” sec¬ 
tions were written by an eye-witness; yet on this conjecture of another 
author, it must be asserted that he placed these sections in his book not 
only without rewriting, but without even changing the “ we ” in those 
sections into “ they.” * This slovenly work is in such marked contrast 
with the trained and polished literary style the author manifested 
throughout all the other portions of the book, that even Renan declares 
it inadmissible to ascribe such clumsiness to the writer of the Acts. 
Moreover, the same linguistic peculiarities are found throughout the 
entire book. Over 60 terms and expressions that are peculiar to the 
writer or that are favorites with him have been noted, and these are 
scattered through every portion of the book, including the “ we ” sec¬ 
tions.! Again, besides these linguistic peculiarities, there is a unity of 
style and a sameness of literary characteristics throughout the work 
which imply the same writer. The differences or variations are those 


* Baur explains this by resorting to the lame excuse that the writer forgot his r61e. 
f For list see Davidson’s Introduction, 1st ed., pp. 4-6. A. Harnacx, The Acts, 1909. 





INTRODUCTION. 


only which might be looked for from the different character of the 
events, of the circumstances, and of the matter related. For example, 
in the speeches of Gamaliel, Stephen, Peter, and Paul, and in the letters 
of the apostles and of Lysias, which the writer deftly works into his 
narrative apparently with unconscious literary art, some variation in the 
style from that shown in his relation of facts and events which he wit¬ 
nessed might be expected. These variations appear, blended with the 
prevailing features of unity of style. All these linguistic and other 
internal evidences establish beyond reasonable doubt that the Acts was 
written by one author, and further confirm the historical testimony that 
the author was Luke. 

5. Luke, we know, was (1) A companion of Paul, for the apostle 
writes, “ only Luke is with me,” 2 Tim. 4:11. The “ we ” sections in 
Acts also show that he journeyed with Paul. (2) He was a physician : 
“ Luke, the beloved physician,” Col. 4:14. His presence with Paul 
indicates that Luke sometimes prescribed for the apostle. Compare 
2 Cor. 2:12, 13; 7 :5, 6, with Acts 16 : 8, 10, and notice that at Troas 
Luke joined Paul, and the reason for needing the physician is seen in 
the apostle’s remark that his “ flesh had no rest.” In this depressed 
state he was comforted in mind by the coming also of Titus. (3) Luke 
was a Christian disciple, and a laborer in the gospel: “ Mark, Aristar¬ 
chus, Demas, Luke, my fellow-workers,” Philem. 23, 24, R. Y. (4) He 
was a Greek proselyte, not a native Jew, since Paul does not name him 
among the Jews of the circumcision, but in another list. See Col. 
4 :10-14. Luke’s introductions to the Gospel and to the Acts especially 
show a familiarity with Greek literature. (5) He made several jour¬ 
neys with Paul, and was with him in Rome. Compare Acts 16: 10; 
20 :5, 6 ; 21:1-8 ; 27 :1; 28 : 2-16, with 2 Tim. 4:11. Of his early 
and later life nothing definite is known. Eusebius reports that Luke 
was a native of Antioch, and Jerome also says the same, and that he 
ended his days in Achaia. Recent critics, however, think that these 
statements of Eusebius and Jerome require confirmation.* 

III. Design. —The object of the writer of the Acts can be best 
learned from the introductory and other statements in the book itself, 
compared with the introduction to the third Gospel. Some have con¬ 
jectured that the chief object was to exhibit a real or ideal harmony 
between Jewish believers, represented by Peter, and Gentile believers, 
represented by Paul. Germans call it “ tendency-writing ” ; and some 
carry it so far as to intimate that the historic facts have been warped, 
or selected for the pupose of supporting this fanciful theory. The germ 
of this idea is as old as the so-called Clementine writings of the second 
or third century. It was alleged that in the Acts Peter is represented 
to be quite Pauline in teaching and spirit, while Paul is depicted more 


* See Rice, Commentary on Luke , pp. 8-10. 







10 


INTRODUCTION. 


Petrine in doctrine and feelings than in other New Testament writings. 
These critics point to certain phrases in the Epistles which they say 
present these apostles as holding antagonistic views. 

But a careful examination of the Acts proves the conjecture to be 
without foundation. For the writer of the Acts honestly and frankly 
records differences of opinion between Jewish and Gentile believers 
again and again, while he also records the deeper agreement of these 
parties upon the fundamental truths of their faith. For example, he 
notes the murmurings of the Grecian Jews in regard to the Hebrews, 
Acts 6:1; the differences between the apostles and Peter over the con¬ 
version of Cornelius, Acts 11:1-18 ; the sharp discussion at Antioch 
over circumcision, Acts 15:1-31; and the dispute between Paul and 
Barnabas and their separation, Acts 15 : 38, 39. If, however, beneath 
these conflicting views, which are not concealed, the writer of the Acts 
saw and presented a profound and broad agreement upon the basal 
principles and doctrines of their Christian faith, why should this be 
deemed a fault? Would he not be more justly chargeable with wrong 
if he had not conveyed the impression of this true and substantial 
unity of doctrine and belief, not only of Peter and Paul, but even of 
all the apostles ? The diversity of views related to matters that were 
racial, temporal and superficial—to things non-essential and compara¬ 
tively of minor importance ; but upon the deeper verities of the Chris¬ 
tian faith, the apostles were of one mind, in “ one accord.” Why 
should not the writer of the Acts emphasize this broader fact, that the 
disciples were of the same great brotherhood, having one Lord, one 
faith and one baptism? Would he not have been false to the funda¬ 
mental truths of our holy religion had he not set forth these facts in a 
record of the beginnings of Christianity ? So the “ tendency ” conjec¬ 
ture is itself found to be chargeable with warping the facts of history 
to support a fanciful theory. 

Others suppose the object of the writer was to show that the world’s 
religious history was under the power of the Holy Spirit, a fact which 
is surely illustrated by the book of Acts. Some have adopted Chrysos¬ 
tom’s description of its contents and call it “ the doctrine of the Holy 
Spirit,” or, following CEcumenius, term it “ the Gospel of the Holy 
Spirit.” The ministry of the Spirit is certainly set forth more clearly 
and distinctly in this book than perhaps in any other portion of 
Scripture. 

Without now adopting these as the chief purpose of the Acts, let us 
consider what the writer himself indicates as his object. The author 
clearly connects the Acts with a “ former treatise,” Acts 1:1, and im¬ 
plies that his purpose is to write a sequel to the previous narrative. 
Accepting the evidences that the “ former treatise,” “ concerning all 
that Jesus began both to do and to teach,” describes the third Gospel, 
it is fair to infer from the introductory sentences of this second narra- 




INTRODUCTION. 


11 


tive that the writer’s purpose in this sequel was similar to his design 
in writing the first treatise. He expressly says that his purpose in the 
former treatise was to assure “ Theophilus ” of “ the certainty concerning 
the things (or ‘ words ’) wherein thou wast instructed,” Luke 1:4, R. V. 
Now the second treatise is addressed also to Theophilus, not for his in¬ 
formation alone, however, but for that of all Christians, and contains 
an account of what some of the apostles began to do and to teach after 
Jesus “ was taken up ” to heaven, and compels the reader to conclude 
that the purpose here also is the same as before. 

But observe that it was only to note what Jesus began to do; so here 
we should expect a record only of what the disciples began to do after 
receiving the Holy Spirit. 

The purpose then, we infer, is to record beginnings only of Christian 
organizations at many different places. He has, in fact, recorded such 
beginnings from Jerusalem to Rome. But he does not give a complete 
history of the founding and spread of Christianity. Thus the begin¬ 
nings of apostolic work at Jerusalem are recorded, including the gift 
of the Holy Spirit and the proclamation of the gospel until their ad¬ 
versaries said the city was filled with their doctrine. But after the 
arrest of Stephen and his defence and death, the author says little of 
the progress of the teaching at Jerusalem. 

The beginnings made in Samaria and Judaea are next recorded. 
But to introduce this step in the spread of Christianity, and to show 
how Christianity was the fruit of Judaism, and that it was destined 
to be the religion for all the world, Stephen’s argument or defence be¬ 
fore the Jews is given at greater length than any other speech re¬ 
ported in the Acts. This is thus fully recorded, no doubt, partly 
because it states with clearness and great force the arguments for the 
wider proclamation of the gospel, with the historic reasons why all de¬ 
vout Jews should accept and heartily promote this new development 
of their faith. The conversion of Saul naturally as well as histori¬ 
cally, therefore, follows the account of the beginnings made by Philip 
in Samaria, and of the way a similar Christian beginning was made in 
far-away Ethiopia through Philip’s baptism of the eunuch. 

The mission of Peter to Cornelius shows how the door was actually 
opened in one direction, for the introduction of the new faith among 
the Gentiles while that apostle was fostering the Christian beginnings 
already made in various parts of Judaea. His brief apology or defence 
for going among the uncircumcised satisfied his brethren at Jerusalem, 
who were now convinced that God designed the gospel for the Gentiles 
also. 

The mission of Barnabas and Paul, and the missions of Paul and his 
co-workers, occupy the latter portion of the Acts, and fill more than 
half of the entire book. But here again the author records the begin¬ 
nings only of Christian societies in various places, from Antioch in 




12 


INTRODUCTION. 


Syria to cities in Cyprus, in many provinces of Asia Minor, in Mace¬ 
donia, in Achaia (Greece), with hints of similar beginnings in northern 
Africa, ending his narrative with a record of Paul’s busy labors while a 
prisoner at Rome, the metropolis of the world. Thus a brief examin¬ 
ation of the contents of the Acts confirms the view that the author’s 
design was to note the beginnings only of Christianity, as he intimates 
that in the “ former treatise ” he narrated what Jesus began to do and 
to teach. This second treatise, he further intimates, is a sequel to or 
continuance of the first, telling what some apostles began to do and to 
teach in his name after the ascension of Jesus. 

In this view the book would not be expected to give a full history of 
the work of Peter, or even of Paul, much less of all the apostles. Nor 
would it be expected to contain a complete history of the spread of 
Christianity. Those, therefore, who speak of the Acts as a broken and 
fragmentary history of the founding and spread of Christianity do not 
look at the book from the proper point of view. The writer does not 
profess to present a history of early Christianity; for then he would 
have recorded the acts of other apostles, and many other labors of the 
two great apostles Peter and Paul, which he has obviously omitted. 
The facts that are given are sufficient, however, to illustrate the prin¬ 
ciples on which Christian communities were organized, and the meth¬ 
ods pursued for the extension and establishment of the Christian 
religion in chief centres of the then civilized world. 

IV. Sources. —The sources of the narrative in the Acts were 
obviously many, for the writer was a man of education, an extensive 
traveller, and personally acquainted with several of the apostles and 
evangelists, and had been an intelligent observer of the results of their 
labors in many of the chief cities where they had proclaimed the gospel. 

Assuming that the book was written under the inspiration and guid¬ 
ance of the Holy Spirit, the human sources of the Acts may be classed 
under three heads: 1, facts gained from personal observation; 2, 
those gained from living witnesses; 3, those drawn from written 
documents. 

1. Personal Observation .—Much of the latter part of the Acts was 
written by an eye-witness; for the first person is used in Acts 16 :10, 
“ we endeavored to go into Macedonia,” where the writer joined Paul. 
He appears to have remained at Philippi, as after leaving it the third 
person is used ; but the first person is again used in the narrative of 
the journey from Philippi to Troas, Acts 20 : 5, 6, and the writer con¬ 
tinued with Paul to Jerusalem—see Acts 21:1, 17, 18—and is found 
with the apostle when he sailed from Caesarea for Rome, Acts 27:1; 
and was with him during that voyage and shipwreck until the apostle 
reached Rome. See Acts 27:18-28; 28:16. The facts in all these por¬ 
tions of the book, therefore, the author could gain from personal obser¬ 
vation. 



INTRODUCTION. 


13 


2. From Living Witnesses. —In the preface to his Gospel, Luke tells 
Theophilus that the things there related were “ delivered ” “ unto us ” 
by those who from the beginning were “ eye-witnesses and ministers of 
the word,” Luke 1:2. Thus he might get from Paul himself the 
account of Saul’s participation in the death of Stephen, and of the 
apostle’s conversion given in Acts 7:57 to 8:3, and 9 :1-31. Paul 
might also have informed him of the facts in Acts 11:19-30 and 12:25 
to 16 : 9, and also those in 17:1 to 20 : 4. The facts respecting the 
work of Philip, Luke might have heard from the evangelist himself, 
while he was entertained by Philip at Caesarea, Acts 21:8. The mission 
and work of Peter and of the other apostles, recorded in the early part 
of the book, would naturally be reported by the apostles when Luke 
was at Jerusalem, Acts 21:17, 18. 

3. Written Documents. —The only evidence that Luke drew any of his 
materials from written sources is internal and circumstantial. There 
are linguistic evidences that the letter of the council at Jerusalem and 
the letter of Lysias to Felix are a substantial reproduction of the 
written copies. There are similar peculiar characteristics in the speech 
of Stephen, and of the addresses of Peter and in one of those of Paul, 
that suggest a written rather than an oral report as the basis. But how 
far this was the case is largely a matter of conjecture. For example, 
the address of Paul in the Hebrew language, Acts 22:1-21, appears in 
the Greek with certain expressions peculiar to Paul, but on the other 
hand with other peculiar terms that mark it as a translation character¬ 
istic of Luke’s style. Meyer, with his usual good judgment, remarks: 
“ Luke, besides the special communications which he had received from 
Paul and from intercourse with apostolic men, besides oral tradition 
generally, and besides, in part, his own personal knowledge (the latter 
from 16:10 onwards), also made use of written documents. But he 
merely made use of them, and did not simply string them together.” 
“For the use, at any rate, has taken place with such independent 
manipulation that the attempts accurately to point out the several 
documentary sources employed, particularly as regards their limits and 
the elements of them that have remained unaltered, fail to lead to any 
sure result.* With what accuracy Luke selected materials from these 
various sources of information, under the guidance of the Holy Spirit, 
has been tested by intelligent students of sacred and secular history in 
a great variety of instances; and in many cases where it was supposed 
by some that the writer was only partially informed, later and more 
thorough research has proved that Luke was precise in the use of terms, 
and minutely accurate in the relation of facts. 

Y. Credibility. —It does not come within the plan of this work 
particularly to note the attempts which have been made to impugn the 


H. A. W. Meyer, Commentary on Acts, 2d Eng. ed., American ed., 1889. 






14 


INTRODUCTION. 


credibility of the Acts by those who try to show that it was written in 
the second century, or by those who allege it was written to show the 
pre-eminence of Paul, or to represent an ideal harmony between Jew 
and Gentile Christians. These objections have been ably answered by 
critical scholars in Germany and England, as well as by some in 
America. 

1. The credibility of the Acts has been maintained from that kind 
of internal evidence known as the “undesigned coincidences” between 
the Acts and the Epistles of Paul, by Biscoe, Blunt, Rawlinson, and 
especially by Paley, to whom the reader is referred. 

2. It has been further proven by the accuracy of its topographical 
details. For example, it was formerly asserted that Luke’s account of 
the voyage and shipwreck of Paul was so full of inaccuracies in its 
geographical allusions as to impair its credibility ; but more thorough 
exploration of the Mediterranean Sea around the island of Malta by 
James Smith of Jordanhill and others has completely verified the 
accuracy of Luke even to the minutest topographical details. Places 
as obscure as Fair Havens and Lasea are shown to be accurately noted, 
and even the depth of the sea and the nature of the bottom precisely 
stated. Similar confirmations of Luke’s accuracy in noting the places 
of Asia Minor have been made (not to mention many others) by the 
explorations in those regions of Prof. Sterrett and Prof. W. M. Ram¬ 
say, and by the excavations of Mr. J. T. Wood at Ephesus. 

3. Historical allusions which were suspected, because not elsewhere 
noted, have also recently been verified by unexpected discoveries. For 
example, Luke called the rulers at Thessalonica politarchs, a title not 
known to belong there until the recent discovery of an ancient arch at 
that place having an inscription giving this very title to the rulers of 
that city. So Luke speaks of the protos of Malta, the Asiarchs and 
town clerk of Ephesus, the prcetors of Philippi, terms that once seemed 
to lack confirmation, but have all been shown to be exact designations. 
Moreover, these matters were of such a purely local and temporary 
character that only a writer living in that period, and well informed, 
could have escaped confusion and error in his account. 

4. Accuracy in alluding to customs and laws further establishes the 
credibility of the Acts. For example, the prevalence of magical arts 
at Ephesus and in Cyprus is confirmed by late researches. The here¬ 
tofore obscure passages referring to colonial privileges at Philippi, of a 
dialect in Lycaonia, the legal action of Gallio, the bribe-loving Festus, 
and multitudes of other incidental allusions to local customs in which 
an inventor of a story would almost constantly and hopelessly blunder, 
are found to be made with the greatest precision in the Acts. 

5. Its artless simplicity is evidence of its truthfulness and credi¬ 
bility. Dean Howson has called attention to the admirable descrip¬ 
tions, for example, of the mobs at Ephesus and at Jerusalem, as evi- 



INTRODUCTION. 



dences of the truthfulness of the record. “ What an air of reality,” he 
exclaimed, “ pervades these two stories! ” * The wise speech of the 
town clerk in appeasing the tumult, the tact of the apostle in speaking 
in Greek to the Roman captain, and then turning to address an angry 
crowd in Hebrew, is related with the vividness and simplicity of an 
eye-witness. So also the opinion of the islanders in Melita that Paul 
was a murderer because a viper fastened on his hand, and then, as the 
viper did not harm him, the sudden and remarkable change in their 
minds to the belief that he was a god, are instances of that thoroughly 
natural depicting of nice distinctions in human character so true to life 
that they bear the impress of an eye-witness to the facts. Again, with 
what artlessness does Luke narrate the dispute about some widows in 
the early church, the selling of possessions for the common good, the 
lying of Ananias and Sapphira, the sordidness of Simon Magus, the con¬ 
tention of Barnabas and Paul, the perplexing answer or rebuke of Paul 
to the high priest, making it impossible fairly to discover any effort to 
compose a story, any labor to maintain consistency or to support some 
half-concealed purpose, or any concern regarding the history, except 
simply to tell in the frankest way what had actually taken place. In 
short, the monumental, linguistic and scientific evidence, in the words 
of the late Dr. Schaff, “ outweighs critical conjectures, and is an ir¬ 
resistible vindication of the historical accuracy and credibility of 
Luke.” f 

Y I. Date. —When was the book of The Acts written ? This con¬ 
tinues to be an unsettled question. Two extreme views find supporters 
among modern scholars: 

1. Some hold that it was written about the time the narrative ends. 
In favor of this, the abrupt conclusion of The Acts is urged. Is it 
unfinished ? Or, was no more said because there was nothing more to 
say? Had Paul’s trial and acquittal taken place? Others point to a 
parallel in the abrupt ending of 11 Maccabees, which does not men¬ 
tion the death of Judas Maccabseus, but ends with the feast of Nicanor, 
as the climax of the author’s purpose. So, it is alleged, the gospel at 
Rome, and not Paul’s Mission, is the climax in The Acts. The cases 
seem not to be parallel, for the writer of The Acts concentrates at¬ 
tention on Paul and his mission in the last seven chapters. A natural 
climax, therefore, is Paul’s acquittal or death. Some explain the 
omission by the sudden death of the author; others say he had a third 
narrative in view which for some unknown reason was not written. 
But these are conjectures. 

2. Advanced Critics place the writing of The Acts about 100 A.d. or 
later. They claim that the writer of Acts made use of Josephus’ An- 


* Rev. J. S. Howson, D.D., Evidential Value of the Acts , p. 28. 
f History of the Christian Church, vol. i. p. 737, Rev. ed. 





16 


INTRODUCTION. 


tiquities; that the third Gospel alludes to the destruction of Jerusalem, 
but Blass and Harnack have shown this to be improbable. The view 
is beset by many other difficulties. 

3. To escape the difficulties in extreme views, some scholars take a 
middle ground, putting the date 75-85 a.d. Three things must be 
considered in fixing the date: (1) The Acts was written before the 
third Gospel; (2) the absence of allusions to Paul’s Epistles are in 
favor of an earlier, rather than a very late, date; (3) the omission of 
Paul’s first trial and his death is most easily explained upon the view 
that neither event had occurred when the book was written. On the 
whole, the weight of evidence is tending now (1909) strongly toward 
the earlier date, 61-68 a.d. 

VII. Place of Composition. —This depends largely, but not 
wholly, upon the date. The prevailing yet not uniform early tradition 
was that it was written at Rome. Luke certainly went to Rome with 
Paul, Acts 28 :16, and he was with Paul while the latter was a prisoner 
there, Col. 4:14; 2 Tim. 4:11; Philem. 23, 24. Some suppose, how¬ 
ever, that Luke did not remain with Paul at Rome during those “ two 
years,” Acts 28 : 30, but that he went to Philippi, where he had spent 
some years, and hence that he may have written the Acts from Philippi. 
Others, again, suppose that it was written from Antioch. But the 
weight of evidence at present favors the prevailing early tradition that 
the book was written at Rome. 

VIII. — Geography in the Acts.— The Roman empire had two 
different systems of governing its dominions. Over rich and populous 
provinces rulers from Rome were placed, with well-nigh absolute 
powers. Over the turbulent, unproductive territories often a native 
ruler, called king, ethnarch or tetrarch, was placed, nominally inde¬ 
pendent, but really subordinate. Both these systems prevailed in Asia 
Minor and in Europe in the period covered by the Acts. 

The area of these political provinces was subject to frequent and 
arbitrary changes. The old name remained in popular usage after the 
territory it represented had ceased to be a political division. Thus the 
popular names of districts and the proper names of Roman provinces 
became mixed together in inextricable confusion. So Mysia, Lycaonia, 
Phrygia and Pisidia represented districts or portions of different prov¬ 
inces rather than strict political divisions. 

A conspicuous example of this confusion is found in Galatia, and Paul’s 
second and third missionary journeys. Some infer that Galatia desig¬ 
nates the region of the Galatse or Gallic tribes. On this view, the 
cities of Galatia are not named in the New Testament, but are supposed 
to be Ancyra, Pessinus and Tavium in north Galatia.* Others infer 
that Galatia designates the entire Roman province, which included 
portions of Pisidia, Phrygia and Lycaonia, with the cities of Derbe, 


* Lightfoot, Weiss, Gloag, Godet, Conybeare and Howson. 







INTRODUCTION. 


17 


Lystra, Iconium and Pisidian Antioch.* The first is often called the 
north-Galatian and the second the south-Galatian theory. The latter 
has been stoutly advocated of late, on the ground—1, that Paul usually 
designates churches by cities, or by the Roman provinces in which they 
were located; 2, that the Galatian churches made collections for the 
poor and were to send delegates with Paul to Jerusalem; though some 
are named from Derbe, Lystra and Iconium in south Galatia, none 
appear from north Galatia, see 1 Cor. 16 :1-3 and 2 Cor. 8 :16-23; and 
3, there is no direct evidence in Acts or in the Epistles that Paul ever 
went into north Galatia. Acts 18 : 23 is as consistent with the south- 
Galatian view as with the north-Galatian theory. 

IX. Acts and the Epistles.— The mere agreement of a history 
with letters purporting to have been written in the same period may 
not prove the credibility of either the history or of the letters. For, 
as Paley has acutely remarked, the history might have been compiled 
from the letters, or the letters have been constructed from the history; 
or, again, the history and the letters might have been based upon some 
common record, tradition or reports current in the age. Yet it cannot 
be denied that in either of these three cases the agreements would be 
the result of design , of a deliberate purpose. If then, in comparing the 
Epistles with the history in the Acts, there are agreements in the two 
kinds of writing that do not appear to be the result of art or of a studied 
plan, but rather come in naturally, unexpectedly, and apparently with¬ 
out design, then these coincidences and agreements form a strong pre¬ 
sumptive argument in support of the reality of the facts, and of the 
historical credibility of the writings. 

Now a great number of such undesigned agreements between the Acts 
and the Epistles have been pointed out, covering a wide variety of cir¬ 
cumstances. These agreements show independence of the two narra¬ 
tives and appear incidentally, requiring a comparison of several pas¬ 
sages, thereby not only removing the probability of design in the 
fitting together of the details, but making it quite improbable, if not 
impossible, to believe that such a complex mass of details could be 
worked out by design without falling into numerous contradictions or 
mistakes. But upon the supposition that the incidents with their de¬ 
tails were written in both cases from experience and out of real events, 
then the coincidences or agreements to the minutest detail become 
simple, and precisely what might be naturally expected. For these 
two sets of writings agree not merely in respect to the details along the 
broad lines of truth in the history, such as the resurrection of Christ, 
the conversion of Paul, his teaching, and the prominent traits of his 
character, but also in respect to slight incidents in a journey, casual 
occurrences noticed when least looked for, and unexpected allusions to 
historical or geographical things not required, but consistent, and some- 

*Ree Ramsay, Church in the Roman Empire, St. Paul the Traveller; Renan, Blass, and 
McGifFert, Apostolic Age. 

2 







18 


INTRODUCTION. 


times throwing clear light upon the statements in Acts, which omit the 
allusions. The mention of Aretas as governor of Damascus in 2 Cor. 
11: 32, 33, as compared with the account of Saul’s escape in Acts 9: 
23-25, may illustrate one class of undesigned coincidences. There are 
nearly 100 kinds of these agreements given by Paley, Blunt and others.* 

X. Chronology. —The chronology in the book of Acts is beset with 
such serious and complex difficulties that approximate dates only have 
been reached. 

There is, for example, much difference of opinion in regard to the 
date of the first important event noticed in the Acts, the ascension of 
Jesus. Every year from 28 a.d. to 35 a.d. has been advocated with 
much skill and many arguments, as the most probable date of the cru¬ 
cifixion and ascension. The chronology of Ussher and of many who 
accept his conclusions fixes the ascension in 33 a.d. ; and this is the 
date generally found now in the margins of English versions of the 
Scriptures. But recent critical scholars agree that Ussher’s date is 
wrong, and the majority concur in fixing the date of the ascension 
not later than 30 A.d. 

There is another date in the Acts which has been fixed with reason¬ 
able certainty from secular history. Josephus states that the death of 
Herod Agrippa I. took place after the passover, when he had completed 
the third year of his reign. Now the Roman emperor Claudius ap¬ 
pointed Herod Agrippa I. king over Judaea soon after he himself 
became emperor, which was early in 41 a.d. ; so Agrippa I. must have 
died three years later, or in the spring or summer of 44 A.D.f 

There are two events in the Acts closely related to the death of 
Herod Agrippa I.: the death of the apostle James by the sword, and 
the imprisonment of Peter and his deliverance by an angel, Acts 12: 
1-7, 17, 21-23. These occurred at the passover in this same year 44. 

The recall of Felix and the appointment of Festus was prob¬ 
ably in the summer of 59 or 60 a.d. Soon after this Paul ap¬ 
pealed to Caesar. But he had been in prison two years at Caesarea, 
so that his arrest at Jerusalem falls about Pentecost, in 57 or 58 
a.d. Compare Acts 24:11-27 with 20:16. Reckoning back from 
the appointment of Festus, approximate dates for Paul’s three 
mission journeys can be fixed, and for the council at Jerusalem, 
Acts 15:1-20, which was about 49 or 50 a.d. Paul’s conversion is 
placed by Harnack in 30 a.d., Ramsay 33, Lightfoot 34, and by Turner 
35-36 a.d. Counting backward from the council to Paul’s conversion, 
an interval of from 14 to 17 years may be inferred from the three years of 


♦See Paley (1743-1805), Horce Paulina; Blunt (1794-1855), Undesigned Coincidences in the 
Writings of the Old and New Testaments. 

fSee Josephus, Antiq., 19:8, 2 and 19:5,1; Wieseler’s Chronologica ; SchQrer’a Jewish 
People , yoI. ii. p. 316; Alford, Greek N. T. t vol. ii. pp. 22-27. 




INTRODUCTION. 


Gal. 1 :18 and the 14 years of Gal. 2 :1-10. The uncertainty respect¬ 
ing this interval arises from not knowing whether the “three years” 
and the fourteen years ” are to be reckoned as full years or as frac¬ 
tions of years in each case, in accord with a common custom of that 
a S e * lhat is, three years might mean only one full year and a part of 
a year at the beginning and a part at the end of the period. The same 
indefinite mode of counting applies also to the 14 years ; and there is a 
further uncertainty whether these 14 years are to be counted from the 
end of the three years or from the beginning of them. Critical schol¬ 
ars generally hold, however, that the 14 years are intended to be reck¬ 
oned after the three years’ period. The interval then from the council 
at Jerusalem back to Paul’s conversion might be 14 years or less, and 
could not well exceed 16 years. Then Paul’s conversion would fall 
about 33 a.d. and not later than 36 a. d. Another computation, based 
on statements in 2 Cor. 11:32, 33; Gal. 1:17, 18, and Acts 9:25, 
brings about the same years as the approximate date for Paul’s con¬ 
version. 

Again, reckoning from the appointment of Festus (59 or 60 a.d.), 
Paul’s appeal to Caesar was made just after that event, Acts 25: 1-11. 
The voyage to Rome falls in the autumn of 59 or 60 a.d. ; the winter 
was spent on the island of Melita, and the voyage completed the next 
spring. Compare Acts 27:1, 6, 16, 33 with 28:1, 11, 12, 16. Paul 
was detained a prisoner at Rome for two years, waiting for the 
hearing of his appeal to Caesar, Acts 28: 30. During this period 
many infer from allusions in them that Paul wrote the Epistles to the 
Philippians, Colossians and Ephesians, and to Philemon. This ends 
the record in the Acts, which brings the history to the spring of 62- 
63 a.d. The pastoral letters to Timothy and Titus some also think 
Paul wrote still later; and as these refer to missionary journeys of that 
apostle into Macedonia, Greece, Asia and Crete, which do not find a prob¬ 
able place in the history before the close of the Acts, it is not unreason¬ 
able to place them after the apostle’s first hearing and probable release. 

The declaration of the apostle’s innocence made by Agrippa, and the 
opinion of Festus, Acts 26:32; 25: 25, if forwarded to Rome, would have 
favored a release, so that it is reasonable to think that Paul was set at 
liberty as the result of the hearing of his appeal. Gathering up the 
allusions to the later Epistles, it is supposed the apostle made a journey 
into Asia, Crete and Macedonia; compare Phil. 2:24, Philem. 22. 
Perhaps he made his intended visit to Spain, Rom. 15: 24, 28, as Clem¬ 
ent also intimates.* There is incidental evidence that he went to 
Ephesus, where he left Timothy and went on to Macedonia—compare 

1 Tim. 1:3 with 2 Tim. 4:13, 20—and visited Crete, where he left 
Titus, Tit. 1:5; thence to Corinth perhaps, where he left Erastus, 

2 Tim. 4:20; Tit. 3:12. There is a tradition that he was arrested at 
Nicopolis or at Ephesus, sent to Rome for trial, whence he wrote his 
second letter to Timothy, in view of his immediate death—2 Tim. 4:6, 
16-18—and that he was put to death under Nero. This could not have 
been later than 68 a.d., for Nero died in June of 68, and it is not prob¬ 
able that it was earlier than 62 a.d. 


* Clement, 1st Epis. to Cor., 5. 






THE TEXT. 


The autograph, or author’s text of the book of Acts, like that of the 
Gospels, was early worn out or lost. We must remember that books 
were published in that age by copyists. Thus, a single scribe would 
make a copy ; or, a number of copies would be made by as many scribes 
writing at the same time from the dictation of a reader, who would read 
aloud from some authorized copy. Hence, these copies would be liable 
to vary, more or less from each other and from the examplar used, in 
consequence of differences in the hearing and the noting by the differ¬ 
ent copyists of what was read to them. The Emperor Constantine or¬ 
dered Eusebius to have fifty copies of the Scriptures made for him. We 
know that many persons followed this profession of publishing or mak¬ 
ing copies of books and became very expert at it. The Greek text 
which we now have is based chiefly upon the Greek manuscripts, writ¬ 
ten in uncial or capital letters. These are Codex Sinaiticus, Codex 
Alexandrinus, The Vatican Codex (B), Codex Ephr^mi (C), 
Codex Bez^e (D), and also manuscripts (E), (G), and a large number 
of Greek manuscripts written in small letter. 

All these are copies of the original autograph copy, more or less re¬ 
moved in their descent from that copy. They have been arranged in groups 
by scholars according to their supposed genealogy, that is, to indicate 
the source through which it is supposed they have come to us. The col¬ 
lation of these various copies shows great variation in the reading, but 
these variations are chiefly of minor importance. A Greek text of the 
New Testament, edited by Westcott and Hort, was largely the basis by 
which the Anglo-American revisers decided the Greek reading they 
adopted whenever there were rival claims of various readings in ancient 
authorities. This revisers’ Greek Text was given publicity by the Uni¬ 
versity Presses of England. The text they adopted was “ that for which 
the evidence is decidedly preponderating.” 

During the past ten or fifteen years close critical study has been given 
to the Greek text, particularly to the relative importance of the so-called 
Western text. The most important representatives of that text are the 
bilingual Codex (D) and Codex (E). Other copies and versions have 
been collated with painstaking care and compared with citations of the 
early Fathers from The Acts. This is in order to settle upon the most 
probable Greek reading of the autograph or original copy. As a result 
of these recent researches by critical scholars, greater importance is now 
given to the Western text than formerly. The critical studies of Sanday, 
Rendel Harris, Blass, Ramsay, Chase, Gregory, and others have thrown 
fresh light on the question of the true Greek Text, but have not reached 
a definite solution of the problem. Some scholars think the solution 
will probably be found in the direction proposed by Westcott and Hort, 
but in one point their conclusions will require modification. Western 
readings must be distinguished from readings in Western authorities; 
for the latter represents, it is now held, an independent tradition. The 
most we can say in the present state of the problem is that were the 
Greek Text to be settled now in the light of the latest researches, the 
“ preponderating evidence ” would modify some conclusions reached 
thirty years ago by the English revisers. 

The English version (or text), which most satisfactorily represents 
the best attained Greek text, is probably, on the whole, that of the 
American Standard Revision. 

(20) 



TOPICS IN THE ACTS. 


I. Disciples in Jerusalem. 

Last words and Ascension of Jesus. 1:1-11; disciples waiting; 
Matthias chosen. 1:12-26. 

Gift of Holy Spirit and tongues; Peter’s Pentecostal address; 
3000 converts. 2:1-47. 

Lame man healed, 3 :1-10 ; Peter on repentance, 3:11-26. 
Apostles before Jewish rulers, 4:1-12; set free, 4:13-22; their 
prayer, answer, 4: 23-31; community of goods, 4: 32-37. 
Ananias and Sapphira. 5:1-11; apostles’ miracles; in prison; 

delivered by angel; Gamaliel’s advice. 5:12-42. 

Seven appointed; priests converted; Stephen preaching. 6:1-15. 
Stephen’s defence; martyrdom. 7:1 to 8: la. 

Paul persecuting; disciples scattered. 8: lb-3. 

II. Disciples in Samaria and Syria. 

Philip in Samaria; Simon the sorcerer; Peter and John in 
Samaria. 8: 4-25. Philip and the Ethiopian. 8 : 26-40. 
Saul’s conversion; Damascus; Jerusalem; Tarsus. 9:1-30. 
Peace and growth ; Peter at Lyddaand Joppa. 9: 31-43. 

Peter’s vision; preaches to Cornelius. 10:1-48. 

Peter defends preaching to Gentiles. 11:1-18. 

Gospel in Phoenicia, Cyprus, Antioch; Barnabas brings Saul to 
Antioch; disciples called Christians; relief sent Jerusalem. 


11:19-30. 

James killed; angel delivers Peter; Herod dead. 12:1-25. 

III. Christians in Asia Minor and Europe. 

Barnabas and Paul’s first mission; Cyprus; Perga (Mark 
quits); Pisidian Antioch; turn to Gentiles. 13 :1-52. 

Iconium and Lystra; healed cripple ; regarded as gods ; stoned; 
escaped to Derbe ; return to Antioch in Syria. 14:1-28. 

Council on circumcision at Jerusalem. 15 :1-35. 

Paul’s second mission (takes Silas) ; Barnabas and Mark go to 
Cyprus. 15:36-41. . . , 

Paul chooses Timothy; called to Macedonia. 16:1-10; Paul and 
Silas in prison at Philippi. 16 :1-40.. 

Paul in Thessalonica, Beraea, Athens (Mars Hill). 17:1-34. 

Paul at Corinth; before Gallio; at Ephesus; at Jerusalem; 
returns to Antioch in Syria. 18 :1-22. ... , A 

Paul’s third mission; in Galatia, Priscilla, Aquila, and Ap- 
pollos in Ephesus. 18:23-28. 

Baptist’s disciples ; Demetrius, uproar at Ephesus. 19 :1-41. 

Paul in Macedonia; at Troas; raises Lutychus; at Miletus, 
farewell to Ephesians. 20: 1-38. . 1 Afi 

Paul in Jerusalem; mobbed; rescued by Lysias. 21:1-40. 

IV. Christians and Paul in Rome. 

Paul’s defence at Jerusalem; a Roman citizen. 22:1-30. 

Paul before the council; plot to kill him; at Caesarea. 23. 1 35. 

Paul and Tertullus before Felix; in bonds. 24: 1-27. 

Paul before Festus ; appeal to Caesar; report to Agnppa. 25 . l- 
27; Paul before Agrippa. 26 : 1-32. 

Voyage to Rome; shipwreck. 27: 1-44. 

Paul at Melita; at Rome; meets the Jews. 28 • l-2». 

Paul a prisoner; preaching two years in Rome. 28 • du, or. 

(21) 

































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LIST OF PLACES MENTIONED IN PAUL’S 
MISSIONARY JOURNEYS. 


First Journey. 
Acts 13,14. 
(45-49 A.D.) 
Antioch in Syria, 
Seleucia, 

Salamis 'v j n 

Paphos, I 0 "™ 8 ’ 
Perga in Pamphyl- 
ia, 

Antioch of Pisidia, 
Iconium, 

Lystra, 1 of Lycao- 
Derbe, 1 nia, 
returning to 
Lystra, 

Iconium, 

Antioch of Pisidia, 
Pamphylia (Perga) 
Attalia, 

Seleucia, 

Antioch in Syria. 


Second Journey. 
Acts 15 : 36-18 : 22. 

(51-53 A.D.) 
Antioch in Syria, 
Cilicia, 

Derbe, 

Lystra, 

Phrygia,] no cities 
Galatia, named 
Mysia, ) 

Troas, 

Samothracia, 

Neapolis, 

Philippi, 

Amphipolis, 

Apollonia, 

Thessalonica, 

Beroea, 

,Athens, 

Corinth (1£ years), 
Cenchrese, 

Ephesus, 

Caesarea, 
Jerusalem, and 
back to Antioch 
in Syria. 


Third Journey. 
Acts 18 : 23-21 : 33. 

(54-58 A.D.) 
Antioch in Syria, 
(Galatia and Phry¬ 
gia,) 

Ephesus (3 years), 
Macedonia, 

Greece (3 months), 
Philippi, 

Troas, 

Assos, 

Mitylene, 

Chios—Samos, 
Trogyllium, 
Miletus (Ephesus), 
Coos, Rhodes, 
Patara, 

Tyre, 

Ptolemais, 

Caesarea, 

Jerusalem, 

Caesarea. 


Voyage to Rome. 
Acts 27, 28. 
(60-61 A.D.) 
Caesarea, 

Sidon, 

Cyprus, 

Myra, 

Cnidus, 

Crete, 

Fair Ha vens (Lasea, 
Phenix), 

Clauda, 

Melita, 

Syracuse, 

Rhegium, 

Puteoli, 

Appii Forum, 

Three Taverns, 
Rome. 


Paul’s Fourth Missionary Journey. 

It is the uniform testimony of the early church that Paul was released from 
his first imprisonment at Rome, went into Macedonia, Greece, Asia Minor and 
Spain, returned east, was arrested, taken a second time to Rome, where he died 
a martyr near the close of Nero’s reign. 

This testimony is given by Clement,* a disciple of Paul, by the Muratorian 
Fragment, by Eusebius,f Chrysostom, and Jerome. This testimony seems to 
be supported by allusions in the pastoral Epistles to Timothy and Titus, which 
refer to journeys that do not find a reasonably probable place in the Acts, see 
1 Tim. 1:3; Titus 1:5; 3 :12; 2 Tim. 4 :6-8. The places Paul visited in this 
traditional fourth journey were probably— 

1. Asia and Macedonia. Phil. 2 : 24; Philem. 22. 

2. Spain. Rom. 15 : 24, 28; Clement, 1 Cor. 5. 

3. Ephesus, where he left Timothy. 1 Tim. 1: 3. 

4. Macedonia, Troas and Miletus, where he left Trophimus. 2 Tim. 4 :13, 20. 

5. Crete, where he left Titus. Titus 1: 5. 

6. Corinth, where he left Erastus. 2 Tim. 4 : 20. 

7. Nicopolis, where he was probably arrested, sent to Rome and died a martyr. 
Titus 3:12; 2 Tim. 4 : 6-8 with 4 :14-17. 


* Clement, 1 Rom , 5. 

(24) 


f Eccl . Hist , 2:22. 





COMMENTARY ON THE ACTS. 


The Acts is a sequel to the Gospel written by Luke. In the first treatise 
Luke narrates “ all that Jesus began both to do and to teach/’ Acts 1:1, from 
his advent to his ascension. In this treatise he continues the narration, so 
that some would call it “The Acts of Jesus,” as if it were a continuation 
of the history of the personal mission of Jesus. So Spence, McLaren, and 
Olshausen, who say “The Acts of the Apostles” is a misnomer. But Cook, 
Lechler, and Lumby, more correctly point out that the book does not profess 
to record the acts of all the apostles, nor all the acts of the apostles it names. 
The first “treatise” (Luke’s Gospel) records acts and words of Jesus, not all 
of them. So this records acts of apostles (not all of them) who carried on 
the founding of Christianity, as commanded by the Lord. It also records 
the signal fulfillment of his last promise, the gift of the Holy Spirit. 

It is the only authentic account we have of the early history of Christian¬ 
ity. It is closely linked to the Gospels by the account of the ascension, and 
throws a flood of needed light upon the New Testament Epistles. The 
labors of apostles that are presented doubtless fairly illustrate the prevailing 
teachings, methods and experiences of all apostolic work. When therefore 
the writer shows how the gospel spread from Jerusalem, the centre of the 
Jewish faith, out of which it sprang, to Rome, the capital of the Gentile 
world, the purpose of the history is completed. 

For information on the title, authorship, date and contents of the book, 
see Introduction. 


The Ascension of Jesus. 1:1-11. 

Analysis. —The address to Theophilus—the subject of the first treatise- 
acts and teachings of Jesus to his ascension, vs. 1-3; summary of 40 days’ 
history after his resurrection—last charge and promise to the apostles, vs. 4- 
8; his ascension, vs. 9-11; return of the apostles to Jerusalem—their names, 
and service of prayer, vs. 12-14; Peter’s address—Matthias chosen apostle to 
fill the place of Judas, vs. 15-26. 

1. The former treatise have I made, 0 Theophilus] Or, literally, 


Common Version. 


C HAP. I.—The former treatise have Imade, 
O Theophilus, of all that Jesus began 
both to do and teach, 


1 


Revised Version. 


T HE former treatise I made, 0 Theoph¬ 
ilus, concerning all that Jesus began 


1 Gr. first 






26 


A COMMENTARY ON THE ACTS. 


[Acts 1:2. 


“ The first narrative I made, O Theophilus.” The Greek designates a “ first” 
rather than a “former” work. The writer says he had written to Theoph- 
ilus a history of what Jesus did and taught, before he began to write this 
book. We find such a history, written by Luke, addressed to Theophilus, in 
the third Gospel, Luke 1: 3. This fact and the close similarity of style in 
the Acts and the Gospel according to Luke support the uniform declaration 
of the early church that Luke wrote both these works. The “former” or 
“first” “treatise” here referred to is therefore the Gospel written by Luke. 
This puts the composition of his Gospel earlier than that of the Acts. But the 
Acts bears internal evidence of having been written about the time of Paul’s 
first trial before Nero, about 61 to 63 a.d., hence the Gospel dates before a.d. 
63. “Theophilus” means “lover” or “friend of God.” In the Gospel the 
title “ most excellent ” is applied to him, Luke 1:3, implying a person of 
rank, or a ruler. The same title is applied to Felix and to Festus, Acts 23 : 
26; 26 : 25, R. V. The Clementine Recognitions, written in the middle of 
the second century, say that Theophilus was a great man of Antioch. 

all that Jesus began both to do and teach] The writer reminds his 
friend of the scope or sum of his first narrative. That included the substance 
of the doings and teachings of Jesus up to the time of his ascension. The 
verb “apxoM«t,” to note the beginning of something, is of frequent use 
with Mark and Luke, Mark using it 26 times in his brief Gospel, and Luke 
31 times in his Gospel and nine times in Acts, while Matthew uses it only 
13 times. It does not mean that Jesus had only fairly begun his doing 
and teaching when he was taken up, nor that all which was related of 
him in the Gospel was only the beginning of his great work, the narration 
of which was now to be continued. But having made a complete narrative 
from the beginning of the work of Jesus up to his ascension, Luke now pur¬ 
poses to narrate the proclamation of Christian doctrines and the spread of 
these truths by the disciples of Jesus. To connect this second history with 
the first Luke refers to the earlier narrative of these scenes and teachings of 
J esus from the beginning, as presented in the Gospel. He thus marks the 
ascension as the end of the first and as the starting-point of this second 
narrative. 

2. after that lie through the Holy Ghost had given commandments] 

The order of the Revised Version is preferable, “after that he had given 
commandment through the Holy Spirit.” Three things are stated in this 
verse: 1, the apostles were chosen by Jesus; 2, Jesus gave a command or 
commission to the apostles—what that command or commission was we 
learn from Luke 24:44-49 and Matt. 28:19, 20; and 3, that the special 
command was through the Holy Spirit. This may mean—1, that Jesus pos¬ 
sessed the Spirit, in whose power he gave the command, see Luke 4:1; Acts 
10: 38; or 2, that the Holy Spirit was the medium through whom he gave 


Common Version. 

2 Until the day in which he was taken up, 
after that he through the Holy Ghost had 
given commandments unto the apostles 
whom he had chosen : 


Revised Version. 

2 both to do and to teach, until the day in 
which he was received up, after that he 
had given commandment through the 
Holy Spirit unto the apostles whom he had 





Acts 1:3.] 


THE ASCENSION OF JESUS. 


2V 


the command, see John 16:13; or 3, that he chose the disciples by the Spirit. 
The second thought is most consistent with the Greek construction of the 
sentence, though the words may include the first two or even all these 
thoughts. The introduction is elliptical, the construction being broken. 
He begins with “ The first history,” etc.; but instead of saying somewhere 
after v. 2, “ in this second narrative I will relate the further course of events 
after the ascension,” as the reader might have expected him to say, Luke 
having mentioned the apostles is led at once to begin the history, and leaves 
the reader to supply the ellipsis. The phrase “was taken up” cannot be 
used to support the assertion that Christ as man had no power to ascend into 
heaven, for the Greek often means “ received up,” and is so rendered here in 
the Revised Version. 

3. shewed himself alive after his passion by many . . . proofs] 

Ten or eleven distinct appearances of Jesus after his resurrection are re¬ 
corded in Scripture, not including that at the conversion of Saul: 1, to 
Mary Magdalene, Mark 16:9. 2, to the women, Matt. 28 : 9. 3, to Peter, 
Luke 24 : 34; 1 Cor. 15 : 5. 4, to two going to Emmaus, Luke 24 :15. 5, 
to the eleven (Thomas absent), Luke 24: 36; Mark 16:14; John 20:19-24. 
6, to the eleven (Thomas present), John 20:26. 7, to seven by the Sea 
of Galilee, John 21:1-7. 8, to five hundred on a mountain, Matt. 28 :16, 
17; 1 Cor. 15:6. 9, to James, 1 Cor. 15:7. 10, to the disciples at Jeru¬ 
salem before the ascension, Acts 1:4. 11, to the eleven at his ascension, 

Luke 24: 50-53; Acts 1: 6-8. See also my Commentary on Mark , p. 207. 
The first clause of v. 3 is a peculiarly forceful expression. The verse may 
be rendered, “ To whom he presented himself living after his suffering by 
many proofs [assurances], during forty days appearing unto them and speak¬ 
ing things concerning the kingdom of God.” The Greek gives no word to 
represent “infallible,” and the Revised Version omits it. But the Greek 
noun for “proofs” is a strong word, implying convincing evidences, or that 
could not be gainsaid, as Aristotle defines it in his Rhetoric, I. ii. 16. The 
word for “ being seen” of the Common Version and “ appearing” of the older 
English and of the Revised versions does not imply a continuous act of sight, 
but intermittent seeings, none the less clear and certain, however. These 
continued through 40 days, the only mention of the time between the 
resurrection and the ascension in Scripture. His manifested triumph over 
death corresponded in length with the time of his temptation, Luke 4:2, the 
time that Moses was in the mount, Ex. 24 :18, and the time that Elijah went 
in the strength of the angel’s food, 1 Kings 19 : 8. Where Jesus spent most 
of those 40 days we are not definitely told, and it is useless to conjecture. 
But the words “speaking the things concerning the kingdom of God” imply 
much teaching not recorded in the Gospels or in the Acts. 


Common Version. 

3 To whom also he shewed himself alive 
after his passion by many infallible proofs, 
being seen of them forty days, and speaking 
of the things pertaining to the kingdom of 
God: 


Revised Version. 

3 chosen : to whom he also 1 shewed him¬ 
self alive after his passion by many proofs, 
appearing unto them by the space of forty 
days, and speaking the things concerning 

i Gr. presented 







28 


A COMMENTARY ON THE ACTS. 


[Acts 1:4-6. 


4. being assembled together with them] The margin reads “ eating 
with them,” a rendering based on a different Greek reading and adopted by 
Chrysostom and some other Greek fathers, and by Jerome, the Latin version, 
and by Meyer. But if he ate with them, he was surely assembled with them. 
The Greek word is repeatedly used by Josephus and Xenophon in the sense 
of assembling. This is the reading and sense given here by Alford, De Wette, 
Bengel, Wordsworth, Plumptre, Denton, and Hackett. This was probably 
not at the time that it is said Jesus ate with them. 

wait for tile promise of the Father] This is in substance a repetition 
of Luke 24: 49, only here the statement is more definite. There they are 
bid to wait “ until ye be clothed with power from on high.” Here they are 
to “wait for the promise of the Father,” which “ye heard from me.” In 
Luke 24 : 49, Jesus said, “ I send forth the promise of my Father upon you”; 
and it is evident that the promise was a free one, given without the asking. 
It was the “power” mentioned in the next clause of that verse, and which 
Luke again mentions here. This “promise” is found in Joel 2:28; Isa. 
44:3; Ezek. 36: 25-27; John 14:26; 15: 26; 16:13. The disciples had heard 
Jesus speak of this promise in his long farewell discourse after the supper, 
John 14 to 17. “ Heard of me” is ambiguous; “ heard from me,” R.V., is better. 

5. For ... ye shall be baptized with the Holy Ghost] “For” in 
the sense of “ because.” It signifies that what is to follow will explain what 
has gone before: the “promise of the Father” is the coming baptism with 
the Holy Spirit. “Not many days hence,” or, literally, “not after many 
days,” means “in a few days.” John’s baptism with water was the outward, 
this would be the inward, spiritual baptism. 

6. Lord, wilt thou at this time restore again the kingdom] Or, 
literally, “ Lord, art thou at this time restoring the kingdom to Israel ?” 
Notice the title “Lord.” Before the resurrection they commonly said 
Master. The disciples still had the idea of a temporal kingdom for Israel, 
expecting in common with all Jews that the Messiah would free them from 
the Roman yoke and bring under his sway all the world’s empires. Where 
the disciples and Jesus were gathered when this question was asked, and at 
what time, cannot be stated. Meyer and Spence place it on the Mount of 
Olives just before the ascension, depending upon v. 12 to support the view. 
Others suppose it was at Jerusalem. The hope of a temporal kingdom was 
strong at the triumphal entry; it had been shown several times before. It was 


Common Version. 

4 And, being assembled together with them, 
commanded them that they should not de¬ 
part from Jerusalem, but wait for the 
romise of the Father, which, saith he, ye 
ave heard of me. 

6 For John truly baptized with water; but 
ye shall be baptized with the Holy Ghost 
not many days hence. 

6 When they therefore were come togeth¬ 
er, they asked of him, saying, Lord, wilt 
thou at this time restore again the kingdom 
to Israel? 


Revised Version. 

4 the kingdom of God: and, ibeing assem¬ 
bled together with them, he charged them 
not to depart from Jerusalem, but to wait 
for the promise of the Father, which, said 

5 he, ye heard from me: for John indeed 
baptized with water; but ye shall be bap¬ 
tized 2 in the Holy Spirit not many days 
hence. 

6 They therefore, when they were come 
together, asked him, saying, Lord, dost 
thou at this time restore the kingdom to 


1 Or, eating with them 


3 Or, with 





Acts 1:7, 8.] 


THE ASCENSION OF JESUS. 


29 


crushed by the crucifixion, but revived after the resurrection. What those 
hopes among Jews were can be learned from books that have in late years 
come to light, as the book of Enoch written about 100 years before Christ, 
and the book of Jubilees and the Psalter of Solomon written about the time 
of Christ’s advent. The apostles appear to have vaguely imagined that all 
would first become Jews, and perhaps that then all would become followers 
of Jesus. Some great temporal empire and the spiritual kingdom were 
strangely mixed in their minds. See book of Enoch, chap. 47. Moreover, 
this and the other like books of that era show us what the New Testament 
books would have been, if written then by uninspired human minds. 

7. It is not for you to know] Jesus does not answer “ Yes” nor “ No” 
to their question. “It is not for you to know times or seasons” (omitting 
“the”) as in Kevised Version, “times” and “seasons” being generic and 
specific terms, like “eras” and “epochs” in English. The kingdom would 
be restored to Israel, or rather Israel brought into the kingdom; but of the 
time or the manner of that restoration they did not need to know. They 
were not yet fitted to understand either the manner or the time of spiritual 
changes which might come to Israel and to the Gentile world. They must 
learn to trust God to guide them and others. The “ times and seasons,” 
periods and crises, were under the Father’s “own power,” so the Greek, or 
better, “private” or “personal authority.” He sets or appoints them. 
When all things are ready his “authority” will accomplish them. The 
disciples need not be anxious nor troubled about this matter. What their 
work would be, he states in the next verse. 

8. ye shall receive power ... ye shall be witnesses] The word 
for “power” is different here from that in v. 7. There it implies inherent 
possession, as “ authority ” ; here it implies bestowal from another, an added 
gift or power. It is alluded to in Ps. 110: 2 and Isa. 2 : 3. This added power 
would qualify them for their work ; and the ascension of Jesus, this “ power,” 
and the subsequent events would in time correct their mistaken views about 
Christ’s earthly rule over the Jewish nation. They were patriotic, and 
looked for a brilliant temporal kingdom like that of David and Solomon. 
To tell them now that their ideas were not to be realized would crush them. 
The true nature of his kingdom would appear to them in time. He turns 
their minds to their future work: “Ye shall be my witnesses.” Touhave 
seen me before and since the resurrection. You are to tell what you have 
heard and seen. It is a sad and forcible comment on this charge, that the 
word for “ witness” came also to mean a “ martyr,” one who seals his witness 
with his life. The witness was to be given in four increasingly wide circles: 


Common Version. 

7 And he said unto them, It is not for you 
to know the times or the seasons, which the 
Father hath put in his own power. 

8 But ye shall receive power, after that the 
Holy Ghost is come upon you : and ye shall 
be witnesses unto me both in Jerusalem, 
and in all Judea, and in Samaria, and unto 
the uttermost part of the earth. 


Revised Version. 

7 Israel? And he said unto them, It is not 
for you to know times or seasons, which 
the Father hath *set within his own au- 

8 thority. But ye shall receive power, when 
the Holy Ghost is come upon you: and 
ye shall be my witnesses both in Jerusa¬ 
lem, and in all Judaea and Samaria, and 
unto the uttermost part of the earth. 

i Or, appointed by 










30 


A COMMENTARY ON THE ACTS. 


[Acts 1:9-11. 


1, Jerusalem; 2, Judsea; 3, Samaria; 4, even to the uttermost parts of the 
earth. This verse is the same in thought as Luke 24: 47-49. The words 
strike the key-note of this book, as Prof. Plumptre says, and mark di¬ 
visions of the narrative in the Acts: Jerusalem, chaps. 1-7; Samaria, 8; 
Judaea, 9-12; witnesses to the wider world, 13-28. 

9. while they beheld, he w as taken up] Or, “ as they were gazing 
he was taken up”; and they kept gazing into heaven, he advancing or rising 
thither. Jesus was talking with them, they were looking intently at him ; 
“ while he blessed them,” Luke 24 : 51, “ he was taken up.” Matthew and 
John (except indirectly in John 6 : 62) do not mention the ascension. Mark 
and Luke very briefly record the fact; but in the early church creeds much 
was made of this event. “ A cloud received him ” is too tame for the Greek 
word, which is very forcible, meaning “ a cloud caught him up from their 
eyes.” There is no display, no expletives nor exclamations, in narrating 
this wonderful event. The fact is stated in a simple, direct, natural way, 
that marks it as truthful. The apparent silence or brevity of the records 
may be because the ascension was already taught to every disciple, and was 
in the earliest form of the church’s creed or doctrine. The cloud received 
him; light and cloud are often mentioned with the divine presence, Ps. 104:2 ; 
Dan. 7:13; Matt. 24:30; Rev. 1: 7. Jesus went up Mount Olivet just before 
the ascension, though he could have ascended just as well from a plain or in 
a valley. It is in harmony however with the divine plan to use natural 
means so far as practicable, that man may be taught to use them also, and 
not expect God to do for us what he gives us natural means to do for our¬ 
selves. He ascended to heaven in the full view of many disciples, that man 
might be assured of an open way thither through him. 

10. tw o men stood by them in white apparel] The astonished dis¬ 
ciples continued looking up, where Jesus had disappeared, as if hoping to see 
him again. Suddenly “two men stood by them,” literally, “had taken a 
stand by them.” Were they Moses and Elijah ? Possibly. The words imply 
that the two men were not seen by the disciples until they were standing 
beside them. Where the two came from they did not see. They had human 
forms and white clothing; the whiteness signifying purity. So angels at the 
tomb are described, Luke 24 : 4; John 20:12. See also Mark 16:5; Acts 
10:3, 4. 

11. shall SO come in like maimer] The verse is graphic: who also 
said, literally, “ Men, Galileans, why stand looking into the heaven ? this 
Jesus who was received up from you into the heaven, in this manner shall 


Common Version. 

9 And when he had spoken these things, 
while they beheld, he was taken up; and a 
cloud received him out of their sight. 

10 And while they looked steadfastly to¬ 
ward heaven as he went up, behold, two 
men stood by them in white apparel; 

11 Which also said, Yemen of Galilee, why 
stand ye gazing up into heaven ? this same 
Jesus, which is taken up from you into 
heaven, shall so come in like manner as ye 
have seen him go into heaven. 


Revised Version. 

9 And when he had said these things, as 
they were looking, he was taken up; and 
a cloud received him out of their sight. 

10 And while they were looking stedfastly 
into heaven as he went, behold, two men 

11 stood by them in white apparel; who also 
said. Ye men of Galilee, why stand ye 
looking into heaven? this Jesus, who was 
received up from you into heaven, shall 
so come in like manner as ye beheld him 
going into heaven. 







mount olivet. {From an Original Sketch.) 

The Church of the Ascension in the centre background with small dome; the tall spire is that of the new Russian church. Two of the roads over 
Olivet are shown. There is a third road to the extreme right, passing by the Latin garden of Gethsemane, as do the others also. 




























Acts 1:12. J UISCIPLES WAITING AT JERUSALEM ; MATTHIAS CHOSEN. 31 


come even as ye saw him going into the heaven.” Meanwhile they must 
learn to witness for him without his visible presence. Yet they are not left 
without hope of his return. 

Suggestive Applications.— 1. The Gospels were written to tell us what 
Jesus did and taught. 2. The apostles were and disciples are chosen by the 
Lord. 3. They are chosen for his service. 4. They saw Jesus alive several 
times after his crucifixion, and had convincing proofs of the fact. 5. Jesus 
talked with them after his resurrection about the kingdom of God. 6. He 
charged them to wait at Jerusalem for the gift of the Holy Spirit. 7. It is 
not for disciples to know beforehand the “ times and seasons,” the coming 
of Christ, or the changes in his spiritual kingdom. 8. Believers are promised 
a baptism of the Holy Spirit. 9. The great work of believers is to be wit¬ 
nesses for Christ. 10. Jesus ascended to heaven while the apostles were 
looking at him. 11. Jesus will come again in the clouds, and “every eye 
shall see him,” Rev. 1:7. 


Disciples Waiting at Jerusalem ; Matthias Chosen, vs. 12-26. 

12. from the mount called Olivet ... a sabbath day’s journey] 

The usual name in Scripture for this mountain is “ Mount of Olives,” being 
so named 11 times in the New Testament. See Zech. 14:4; Matt. 21:1; 
Mark 13:3; Luke 22:39; John 8:1. Once it is called “ mount of .corrup¬ 
tion,” 2 Kings 23 :13, and in 2 Sam. 15 : 30 and here “ Olivet,” the Greek 
word here meaning “ olive-orchard ” or “ olive-vard.” The eleven returned 
from the place of the ascension on this mount to Jerusalem. That place was 
“ over against” or “ opposite” Bethany, Luke 24 : 50, R. V. All attempts to 
locate the spot of the ascension have been failures. The empress Helena, 
mother of Constantine, in 326 a.d. built a church on the central of the three 
summits of Olivet visible from near Jerusalem, because it was shown to her as 
the place of the ascension. The site is now occupied by a Moslem mosque, 
but it is not generally accepted as the place of the ascension. The true place 
of the ascension was probably on the east side of Olivet summit, not visible 
from Jerusalem, but could be seen from Bethany. A Sabbath day’s journey, 
or, Greek, “ having a Sabbath’s way” (between them), was fixed by the rabbins 
at 2000 cubits, or less than a mile, the distance between the tabernacle and 
the tents of the people in the wilderness. Josephus says that the Mount of 
Olives was five or six furlongs from Jerusalem, Ant. 20 : 8, 6 and Wars , 5 : 2, 
3; but he refers to the foot or side, not the top, of Olivet. John says Bethany, 
which was just over the ridge of Olivet, was 15 furlongs or nearly two miles 
from Jerusalem, and the ascension was “ over against Bethany,” Luke 24 : 50, 
R. V. Placing the crucifixion on Friday and counting “forty days” from 
“ his passion” including the Friday, the ascension would fall upon a Tuesday. 
But counting 40 days from the resurrection including that Sunday, the ascen¬ 
sion would fall on a Thursday. That is the day assigned for it by the Apos- 


Common Version. 

12 Then returned they unto Jerusalem 
from the mount called Olivet, which is from 
Jerusalem a sabbath day’s journey. 


Revised Version. 

12 Then returned they unto Jerusalem 
from the mount called Olivet, which is 
nigh unto Jerusalem, a sabbath day’s 







32 


A COMMENTARY ON THE ACTS. 


[ACTS 1:13, 14. 


tolical Constitutions, 5 :19, and by Eusebius, Life of Constantine , 3 : 43. Thurs¬ 
day, May 18, a.d. 30, is the supposed date. 

13. they went up into an upper room] Or, “the upper chamber,” 
a phrase which suggests a well-known place, probably the room in which the 
last supper was instituted. This was the tradition of the early church as 
stated by Epiphanius and Nicephorus. In this room, which was not in the 
temple as some conjecture, the eleven were abiding, not in the sense of dwell¬ 
ing but of sojourning. Their names are given : 

Peter, and Janies, and John, and Andrew] Notice that John is named 
before James in the Revised Version, the order in four of the oldest manu¬ 
scripts. There are four lists of the apostles in the New Testament, as follows: 


Matt. 10:2-4. 

1. Peter, 

2. Andrew, 

3. Janies, 

4. John, 

5. Philip, 

6. Bartholomew, 

7. Thomas, 

8. Matthew, 

9. James of Alphseus, 

10. Thaddseus, 

11. Simon the Zealot, 

12. Judas Iscariot. 


Mark 3:16-19. 

Peter, 

James, 

John, 

Andrew, 

Philip, 

Bartholomew, 

Matthew, 

Thomas, 

James of Alphseus, 
Thaddseus, 

Simon the Zealot, 

J udas Iscariot. 


Luke 6:14-16. 

Peter, 

Andrew, 

James, 

John, 

Philip, 

Bartholomew, 

Matthew, 

Thomas, 

James of Alphseus, 
Simon the Zealot, 
Judas of James, 
Judas Iscariot. 


Acts 1:13. 

Peter, 

John (R. V.), 
James, 

Andrew, 

Philip, 

Thomas, 

Bartholomew, 

Matthew, 

James of Alphseus, 
Simon the Zealot, 
Judas of James, 
[Matthias], 


Peter heads all the lists as leader of the apostolic band. Philip occupies the 
fifth place, and James of Alphseus the ninth, in all the lists. Some with 
Bengel infer from this that there were three groups of four in each group. 
But Matthew gives them in pairs, and, like the seventy, they were sent out 
by twos, not by fours; see Luke 10:1; 19 : 29; Matt. 21:1; Mark 11:1; or 
in special servioe three, not four, were selected, Matt. 17:1; 26: 37; Mark 
5:37; 14:33; Luke 9: 28. In this list in the Acts there are apparently 
four in the first group, then three pairs are given, and then the list ends with 
Judas of James. In two lists Thaddseus appears, but in the other two lists 
Judas of James appears, usually assumed to be different names for the same 
person. 

14. with one accord . . . with the women, and Mary] Or, “ with 

women, and Mary.” The Greek word for “one accord” means more than 
being together in one outward society; it means concord or oneness of mind 


Common Version. 

13 And when they were come in, they went 
up into an upper room, where abode both 
Peter, and James, and John, and Andrew, 
Philip, and Thomas, Bartholomew, and Mat¬ 
thew, James the son of Alpheus, and Simon 
Zelotes, and Judas the brother of James. 

14 These all continued with one accord in 
prayer and supplication, with the women, 
and Mary the mother of Jesus, and with his 
brethren. 


Revised Version. 

13 journey off. And when they were come 
in, they went up into the upper chamber, 
where they were abiding; both Peter and 
John and James and Andrew, Philip and 
Thomas, Bartholomew and Matthew, 
James the son of Alphseus, and Simon the 
Zealot, and Judas the 1 son of James. 

14 These all with one accord continued 
stedfastly in prayer, 2 with the women, 
aud Mary the mother of Jesus, and with 
his brethren. 

1 Or, brother. See Jude 1. 

2 Or, with certain women 






Acts 1:15,16.] DISCIPLES WAITING AT JERUSALEM; MATTHIAS CHOSEN. 33 


and of spirit. They were together in one room because they had one pur¬ 
pose, and were of oneness of soul. They persevered in prayer, or were 
strong in it, which implies that there were discouraging experiences over¬ 
come. The promise was delayed for ten days, but they “ continued sted- 
fastly in prayer,” see R. V., until the answer came. Women (not necessarily 
“wives” as Cobdin infers, for then Greek usage would have required the 
article, which is not in the Greek text) were with the men engaged in wor¬ 
ship. In the Jewish temple the women could not worship in the same 
place as the men, but had a court of their own called the court of the women. 
The record here shows how early Christianity changed this, and gave women 
an equal place in worship with men. Mary the mother of Jesus is noticed 
here for the last time in Scripture. She was making her home with John, 
see John 19: 25-27, but is not named here before the apostles nor before the 
women, as if she had a place of authority, though she is divinely recognized 
as blessed among women, Luke 1: 28. 

with his brethren] Did the resurrection change their faith ? for John 
7 : 5, R. V., says, “ even his brethren did not believe on him.” His country¬ 
men spoke of “James, and Joses, and Judas, and Simon” as his brothers, 
Mark 6 : 3, R. V. His sisters are also mentioned, but their names are not 
given. The “brethren” noticed in the Acts were clearly not of the eleven, 
for two classes beside the eleven are noticed : 1, the women; 2, his brethren; 
these were there in addition to the eleven. This is further evident from the 
next verse, where the number of disciples is given as about a hundred and 
twenty. 

15. Peter stood up in the midst] In those days means in the ten 
days between the ascension and Pentecost. It is in full accord with Oriental 
social customs for one in any community or company to speak for all. He 
is usually the eldest, if competent; if from feebleness or any other reason he 
declines or is unsuitable, another is found to speak for them. The apostolic 
band was observing this common custom when Peter, perhaps the oldest of 
their number, rose up among them to speak for them all. The “ number,” 
literally “ crowd of names,” designates a promiscuous, unorganized assembly, 
that came, and implies were enrolled as possibly preparatory to some or¬ 
ganization. The 120 may have been made up of the 70 and 11 and about 40 
others, some of whom, it may be inferred from v. 14, were women; though 
Peter addresses men only. 

16. Scripture must needs have been fulfilled] Peter begins his 
address “ Men, brothers ”; for the Greek has two words; not strictly “ Men 


Common Version. 

15 If And in those days Peter stood up in 
the midst of the disciples, and said, (the 
number of names together were about a 
hundred and twenty,) 

16 Men and brethren, this Scripture must 
needs have been fulfilled, which the Holy 
Ghost by the mouth of David spake before 
concerning Judas, which was guide to them 
that took Jesus. 


Revised Version. 

15 And in these days Peter stood up in the 
midst of the brethren, and said (and there 
was a multitude of 1 persons gathered 
together, about a hundred and twenty), 

16 Brethren, it was needful that the scripture 
should be fulfilled, which the Holy Spirit 
spake before by the mouth of David con¬ 
cerning Judas, who was guide to them 


3 


1 Gr. names 






34 


A COMMENTARY ON THE ACTS. 


[ACTS 1:17-19. 


and brethren” as the Authorized Version reads, nor simply “Brethren” as 
in the Revised Version. Moreover, the Greek word for “men” is noi the 
generic word for the human race including women, but is the specific word 
for men (males). This again is in accord with Oriental usage which regarded 
men as representing the household, and cannot be strained to prove that 
women were not present. Peter quotes Jewish Scripture concerning Judas. 
In doing so he incidentally states two things: 1, that the Scripture w’as in¬ 
spired ; 2, that it came through David. He refers plainly to Ps. 41: 9, which 
referred first to Ahithophel, and in John 13:18 to Judas; hence Peter tes¬ 
tifies thus indirectly that David wrote the 41st Psalm. Judas, who was chosen 
to guide those that wished to be saved to Jesus, became a guide to those who 
sought Jesus that they might kill him. The betrayal must surely occur, 
since it had been predicted; but the will of the agent was not bound. Human 
accountability and divine foreknowledge are both taught in Scripture. 

17. numbered with us] Not with you the disciples, but with us the 
apostles. The gospel records give us no hint of the unworthiness of Judas 
before the betrayal, except the remark of Jesus, John 6 :70, 71, and the fault¬ 
finding about the waste of the ointment, John 12:4-6. These evidently 
made no lasting impression upon the twelve, for they did not suspect Judas 
when Jesus plainly charged that one would betray him, Mark 14 :18-21 ; 
John 13: 21, 22. Judas “ obtained part” or “ received his portion,” literally 
“ lot,” “ in this ministry ” with the twelve. The word for “ ministry ” is the 
one from which our English word “deacon” is derived. The word for 
“part” or “portion” acquired a special sense, and comes to us as “clerk” 
and “ clergy.” 

18. this man purchased a field] Or, “obtained” or “acquired” a 
field. The parenthetical clauses vs. 18, 19, see Revised Version, are prob¬ 
ably not a part of Peter’s speech, but an explanatory note by Luke the his¬ 
torian. Those who regard it as part of Peter’s speech, as Meyer, Denton 
and others, are compelled to claim that Peter spoke in Greek and not in 
Aramaic, or that Luke added to the speech the explanation of Akeldama. 
But if the latter were true then we would have expected Peter to have said 
“ our,” not “ their proper tongue.” Peter was speaking in Jerusalem to Jews; 
and as on the day of Pentecost would be likely to use Aramaic, not Greek. 
The field was bought with the 30 pieces of silver given to Judas for betraying 
Jesus; hence the field was obtained with the reward of his sin. Matthew 
says that Judas cast down the money into the sanctuary, and went away and 
hanged himself. But the priests took the money and, not regarding it law- 


Revised Version. 

17 that took Jesus. For he was numbered 
amongus, and received his 1 portion in this 

18 ministry. (Now this man obtained a field 
with the reward of his iniquity ; and fall¬ 
ing headlong, he burst asunder iu the 
midst, and all his bowels gushed out. 

19 And it became known to all the dwellers 
at Jerusalem; insomuch that in their 
language that field was called Akeldama, 

1 Or, lot 


Common Version. 

17 For he was numbered with us, and had 
obtained part of this ministry. 

18 Now this man purchased afield with the 
reward of iniquity; and falling headlong, he 
burst asunder in the midst, and all his bow¬ 
els gushed out. 

19 And it was known unto all the dwellers 
at Jerusalem; insomuch as that field is call¬ 
ed, in their proper tongue, Aceldama, that 
is to say, The field of blood. 






Acts 1: 20-22.] DISCIPLES WAITING AT JERUSALEM ; MATTHIAS CHOSEN. 35 


ful to place it in the holy treasury, bought a field with it to bury strangers in. 
And Matthew further says, “ that field was called, The field of blood,” Matt. 
27: 3-8. Luke here gives the Hebrew title for the field, “ Akeldama,” 
which means “ field of blood,” and adds two horrible details attending the 
death which are entirely consistent with Matthew’s account. Tradition lo¬ 
cates “Akeldama” south of Jerusalem on a precipitous height across the val¬ 
ley of Hinnom. It answers well the conditions stated in Scripture. Judas might 
have hung himself from the branch of a tree overhanging the ravine, and the 
branch breaking with his weight he would fall headlong down the precipice 
into the valley below. Papias (about 160 a.d.) harmonizes the accounts of 
the death of Judas, by saying that Judas first hanged himself on a fig tree, 
the rope broke, and he was seized with a terrible dropsy and burst asunder. 

20. For it is written in the book of Psalms] The report of Peter’s 
speech is now continued from v. 17. The disciples would be seriously troubled 
at the treachery of Judas. How should they explain it? Peter answers 
their difficulty by pointing to predictions or parallelisms in the Psalms which 
proved that none of these things were accidental: they were known before¬ 
hand by Jehovah. 

His bislioprick let another take] Or, “His office [overseership] let 
another take.” The Greek word strictly means an “ overseer.” The terms 
“bishop” and “bishoprick” have associations in modern usage that were 
unknown in apostolic times; hence “office” or “overseership” as in the 
Revised Version has less of the flavor of sect, besides rather more accu¬ 
rately representing the Greek. 

21, 22. of these • . . must one be . .. a witness with us] Peter 
states the conditions required in the person who is to be appointed in the 
place of Judas. He must have been with those who were in company with 
Jesus from the first, from the baptism of John. He must have been person¬ 
ally familiar with the entire ministry of Jesus, up to the ascension. From 
among those who have thus known of the ministry, sufferings, resurrection 
and ascension of Jesus must one “become a witness” (see Revised Version) 
with the apostles of the resurrection. There was a need to complete the 
number of the apostles, probably to make the complete number twelve, cor¬ 
responding to the twelve tribes. Notice also how careful the apostles were to 
secure a competent witness. Had a disciple who had lately joined them been 
chosen, he could only testify from hearsay; but one who had been a com- 


Common Version. 

20 For it is written in the book of Psalms, 
Let his habitation be desolate, and let no 
man dwell therein: and, His bishoprick let 
another take. 

21 Wherefore of these men w T hich have 
companied with us all the time that the 
Lord Jesus went in and out among us, 

22 Beginning from the baptism of John, 
unto that same day that he was taken up 
from us, must one be ordained to be a wit¬ 
ness with us of his resurrection. 


Revised Version. 

20 that is, The field of blood.) For it is 
written in the book of Psalms, 

Let his habitation be made desolate, 

And let no man dwell therein: 
and, 

His 1 office let another take. 

21 Of the men therefore which have com¬ 
panied with us all the time that the Lord 
Jesus went in and went out 2 among us, 

22 beginning from the baptism of John, un¬ 
to the day that he was received up from 
us, of these must one become a witness 

i Gr. overseership 2 Or, over 





36 


A COMMENTARY ON THE ACTS. 


[Acts 1:23,24. 


panion of Jesus for three years or more would be able to tell what he had 
seen Jesus do and heard Jesus say. His knowledge would be at first hand, 
and his evidence trustworthy. He must witness of “ his resurrection,” which 
the apostles and early church made a prominent doctrine of the gospel. It 
was the keynote of their preaching. 

23. they appointed two, Joseph . . . and Matthias] Or, “they put 
forward two.” Two were nominated for election, perhaps the only ones in 
the company who met the condition of vs. 21, 22; “ they ” probably referring 
to the entire assembly noted in vs. 14,15, though some limit it to the eleven, 
but on insufficient grounds. Nothing is definitely known of either of these 
two. Joseph Barsabas Justus must have been a well-known disciple and 
companion of Jesus for three or more years, as we have seen, to be qualified 
for the position; and the report of Eusebius, 1:12, that he was one of the 
seventy is not improbable. There have been five interpretations of his name 
Barsabas, i. e., son of Saba: 1, son of an oath ; 2, of quiet; 3, of wisdom; 4, 
of consolation ; 5, of an old man. He is probably not the same as Joses Bar¬ 
nabas mentioned in Acts 4: 36. 

Matthias is the contracted form of Mattathias, and is the equivalent of the 
Greek Theodore, “ gift of God.” He is also said to have been one of the 
seventy, Eusebius, 1:12; and Nicepliorus reports that he preached the gospel 
and suffered martyrdom in Ethiopia, while others report that he died in 
eastern Asia. Eusebius also mentions spurious Gospels ascribed to Peter, 
Thomas, Matthias, and others, Hist. 3: 24. Clement of Alexandria also 
mentions a work called “Traditions of Matthias,” Strom. 2:163. 

24. they prayed, . . . Thou, Lord] They may nearly all have 
prayed in turn; but it is more probable that Peter or one of the apostles 
led in this prayer—the substance only of which Luke here gives—and that 
all the assembly joined in it. “Lord” appears to designate the glorified 
Jesus. Some however, as Meyer, hold that it was addressed to God the 
Father, chiefly because of the phrase “knowest the hearts of all”; literally, 
“ heart-knower.” But the Greek word for Lord is the same that Peter used 
four times in answering Jesus, John 21:15-17, 21, and that the eleven used 
after the resurrection in speaking to Jesus, Acts 1:6, as did Stephen also, 
Acts 7 : 59, 60. In Acts 4:24 “ Lord” represents a different Greek word ; 
but in Acts 4:29“ Lord ” represents the same Greek word as here. And the 
words of Ananias, Acts 9:10-15, are addressed to the Lord Jesus; and 
“Lord” refers to Jesus in Acts 14:23; and Paul prayed to Jesus, 2 Cor. 
12: 8. There is no Scriptural objection, therefore, to the view that this 
prayer was addressed to the Lord Jesus. “Knowest the hearts of all,” lit¬ 
erally, “ heart-knowing all men.” Compare the similar Hebrew expressions, 
“the Lord searcheth all hearts,” 1 Chron. 28 : 9; “I the Lord search the 


Common Version. 

23 And they appointed two, Joseph called 
Barsabas, who was surnamed Justus, and 
Matthias. 

24 And they prayed, and said, Thou, Lord, 
which knowest the hearts of all men, shew 
whether of these two thou hast chosen, 


Revised Version. 

23 with us of his resurrection. And they 
put forward two, Joseph called Barsabbas, 
who was surnamed Justus, and Matthias. 

24 And they prayed, and said, Thou, Lord, 
who knowest the hearts of all men, shew 
of these two the one whom thou hast 






ACTS 1:25,26.] DISCIPLES WAITING AT JERUSALEM; MATTHIAS CHOSEN. 37 


heart,” Jer. 17:10. The Lord knew the heart; they knew only the men 
as manifested to them in their conduct. They ask the Lord to “shew” or 
“point out,” by some visible or other way, which one of the two he had 
chosen. They believed that the Lord had already made a choice; which 
was his choice ? They sincerely desired to choose the one that the Lord 
had chosen. 

25. from which Judas . . . fell] Or, “from which Judas fell 
away”; literally, “from which Judas has passed over.” By infidelity to 
his place among the apostles, Judas had “gone beyond,” or lost his 
ministry; literally, “ to go to his own place,” a place that he chose, or to 
which he belonged because of his choice. The rabbins had a similar 
expression in a comment on Num. 24 : 25: “ Balaam went to his own place, 
that is, Gehenna.” 

26. the lot fell upon Matthias] Literally, “And they gave lots for 
them; and the lot fell upon Matthias,” R. V. It is probable from this lan¬ 
guage, taken in connection with the prayer in v. 24, that the choice was 
made by lot and not by votes. But some think otherwise, saying that if 
they had selected by lot the phrase would have been “ cast lots,” and not 
“ gave lots.” If it was by lot, the “ lots ” were probably tablets on which 
were written the names of the proposed persons, one name on a tablet. This 
decision by lot was an Old Testament custom—see Num. 26:55; Josh. 
7:14; 1 Sam. 10:20, 21; Prov. 16:33—but this is the only recorded 
instance of its use in the apostolic church. It may be a reminiscence of the 
Old Testament custom. The single instance (a disputed one) does not war¬ 
rant imitation in our times. The Moravians have used the lot, and John 
Wesley favored it; but Christian churches, as history notes, have not gen¬ 
erally used the lot in the selection of pastors, after the supposed example 
of the first assembly in Jerusalem. 

he was numbered with the eleven apostles] The Greek word for 
“numbered” is not the same as in v. 17, but is a word used in one form to 
signify casting votes for a person. It is clear that the Christian assembly 
declared Matthias to be an apostle; that they did it by a vote after the de¬ 
cision by lot is probable, but not certain. He took the place of Judas, again 
completing the twelve in the apostolic band. Some, as Stier, urge that this 
choice of Matthias was premature, and that God intended Paul to fill the 
vacant place. But there is no evidence that God disapproved of this elec¬ 
tion ; and Paul never claimed to be of the twelve, nor could he meet the 
conditions required to become one of the twelve. For he was not in com¬ 
pany with Jesus from the beginning, nor was he a witness of the ascension, 
as required. See vs. 21, 22. Moreover, the Lord himself called Paul to send 


Common Version. 

25 That he may take part of this ministry 
and apostleship, from which Judas by trans¬ 
gression fell, that he might go to his own 

^2f> e *And they gave forth their lots; and the 
lot fell upon Matthias; and he was num¬ 
bered with the eleven apostles. 


Revised Version. 

25 chosen, to take the place in this ministry 
and apostleship, from which Judas fell 
away, that he might go to his own place. 

26 And they gave lots 1 for them; and the lot 
fell upon Matthias; and he was num¬ 
bered with the eleven apostles. 

1 Or, unto 






38 


A COMMENTARY ON THE ACTS. 


[Acts 2:1. 


him to the Gentiles, Acts 26:15-17, and he counted himself an apostle to 
the Gentiles, Rom. 11:13; 15:16; 2 Tim. 1:11; Acts 13 : 47. 

Suggestive Applications. —1. The Christians’ reception of divine gifts 
depends largely upon their preparation for them. 2. Christians must be 
together of one accord to receive great blessings. 3. Great spiritual gifts 
come in answer to united, persevering prayer. 4. Christian worship brings 
all together, men and women, on an equality before God. 5. One may hold 
an eminent place among Christians, yet be spiritually lost. 6. Every one 
has a place in eternity; the place that he chose for his own here. 7. Peter, 
who denied his Lord, plainly but sadly spoke of the end of Judas, who be¬ 
trayed the Lord; so plainly but pityingly we should speak of the punish¬ 
ment of sinners. 8. Judas had great privileges, but was lost. 9. The Lord 
chooses and qualifies his servants for special work. 10. True Christians seek 
the guidance of the Lord in his service. 11. The principles of order and 
of elective right for all in the early church give promise of the greatest 
purity, harmony and success now. 


Gift of the Holy Spirit and of Tongues. 2:1-13. 

Luke now begins the history of the formation of the apostolic church. 
The events of the Pentecost fittingly mark its organization. 

Analysis. —Luke describes these events in their natural orders 1, the gift 
of the Holy Spirit, and in proof of it, 2, the gift of tongues, vs. 1-4; 3, the 
countries represented at the meeting, vs. 5-12; 4, the sneering charge of 
drunkenness, v. 13; 5, Peter’s defence and explanation of the wonder, vs. I4¬ 
86 ; 6, the question of the convicted hearers, v. 37; 7, Peter’s call to repent¬ 
ance and promise of a like gift of the Holy Spirit to them, vs. 38-40; 8, ad¬ 
dition of 3000 by baptism, v. 41; 9, a description of their mode of life, their 
social state, and their continued prosperity and growth, vs. 42-47. 

1. the day of Pentecost. . . they were all. . . in one place] Pen¬ 
tecost is the Greek name for one of the three yearly Hebrew festivals. It 
was held between the passover and the feast of tabernacles, and was known 
as the “ feast of harvest,” Ex. 23 :16^of “ firstfruits,” or the “ feast of weeks,” 
Ex. 34: 22; Deut. 16 : 9, 10. "'Tt was observed at the end of seven weeks (a 
week of weeks) from the 16th of Nisan, the second day of the passover. 
Hence Greek-speaking Jews called it Pentecost, or Fiftieth, because it came 
on the fiftieth day (Lev. 23:15, 16) after the 16th of Nisan, the feast of un¬ 
leavened bread, Ex. 34:18, or passover.* According to a tradition in the 
early church, Pentecost fell on Sunday; but then Sunday must be counted as 
beginning at sunset on Saturday—the Jewish Sabbath night. Besides being 
a thanksgiving feast and offering for cereal harvest, Pentecost was held by 
early Christians, as Jerome and Augustine, and by modern Jews, to com- 


Common Version. 


Revised Version. 


C HAP. II.—And when the day of Pen- 2 And when the day of Pentecost 1 was 
tecost was fully come, they were all now come, they were all together in one 
with one accord in one place. 

1 Gr. was being fulfilled 


* For a description of the feast of Pentecost, see Bissell’s Biblical Antiquities , pp. 268-270. 








ACTS 2:2.J 


GIFT OF THE HOLY SPIRIT AND OF TONGUES. 


39 


memorate the giving of the law on Sinai. It has been inferred from Ex. 19 
that the law was given from Sinai on the fiftieth day after the exodus from 
Egypt and the first passover, thus falling on the same day of the year as the 
feast of harvest or weeks, called Pentecost. A comparison of Ex. 19 with 
Ex. 24 and 31:18 and 32 :1 and Deut. 9: 9 makes this inference probable, 
though by no means certain. Josephus says nothing of Pentecost as com¬ 
memorating the giving of the law, nor do the oldest portions of the Talmud ; 
and Philo expressly says that the feast of trumpets (tabernacles) celebrated 
the giving of the law. The tradition appears full grown in Maimonides’ 
time (about 1200 a.d.), but can be traced back to Jerome in the fourth cen¬ 
tury of the Christian era. The tradition however has no definite support 
from Scripture, though we might reasonably look for it, if God had k in- 
tended this feast (which he appointed when the law was given) as a com¬ 
memoration of the giving of the law on Sinai. Hence the suggestion that 
Pentecost at once marked the organization of the Jewish church at Sinai and 
the reorganization of it as the Christian church rests on conjecture. The 
disciples “ were all together,” R. Y. The Common Version, “ were all with 
one accord,” is based on a different Greek reading, which makes the original 
word the same as in Acts 1:14. But the Revised reading is supported by 
four of the oldest manuscripts and adopted in the best editions of the Greek 
text. Two questions arise: 1, Who were in this assembly ? 2, Where was it 
held ? In answer to the first: the “ they ” of v. 1 must refer to the same or 
a similar company as the “they” of the preceding sentence, Acts 1: 26, and 
hence refer to all the disciples in Jerusalem. Remembering that there were 
no chapter and verse divisions made by Luke, this would be the natural 
meaning of his language. So the assembly was like that described in Acts 
1:14,15. Where the gathering was is not certainly known; but it is reason¬ 
able to infer from v. 2 that it was in the same upper room mentioned in Acts 
1:13. The pentecostal blessing came after they “ all with one accord con¬ 
tinued stedfastly in prayer,” Acts 1:14, R. V.; see also 1: 24 with 2:1. It 
was spiritual unity with Christ first, then with one another, bringing the 
“one accord,” Acts 1: 14, the visible unity.* 

2. suddenly there came a sound from heaven] While this company 
was waiting for the promise of the Spirit, this sound came from the skies 
unexpectedly, as a rushing or driving, mighty or violent wind. It does not 
say it was a whirlwind or hurricane, but that the sound was as that of a vio¬ 
lent wind. And the sound, not the wind, filled the house where they were 
sitting, or abiding; for not the posture of body, but the fact that they were 
together, is intended by the phrase sitting. Yet that phrase may indicate 
the Oriental custom of sitting upon the floor or with their feet curled under 
them on a divan, and not upon chairs as with us. The sound came “ from 
heaven ” to indicate the source of the power. 


Common Version. 


Revised Version. 


2 And suddenly there came a sound from 
heaven as of a rushing mighty wind, and it 
filled all the house where they were sitting. 


2 place. And suddenly there came from 
heaven a sound as of the rushing of a 
mighty wind, and it filled all the house 


For special note on Christian Unity , see Appendix, p. 353. 








40 


A COMMENTARY ON THE ACTS. 


[Acts 2: 8 , 4. 


3. there appeared . .. tongues ... as of fire] Literally, “And there 
appeared to them tongues as of fire being distributed, and it sat upon each 
one of them.” Here again it is not distinctly said that the tongues were fire, 
but they were glowing, gleaming, “ as of fire ”; had the bright appearance 
of fire. Nor were there “cloven tongues,” that is, two or more, on each per¬ 
son, but the language implies rather that there was one tongue on each person. 
Some hold that the tongue on each person was parted or forked ; but this is 
contrary to the usage and meaning of the Greek word. It rather describes 
the tongues distributing themselves among the persons. So the scene repre¬ 
sented is of a stream of tongues appearing and dividing or distributing 
itself so that one tongue settled upon each person ; for the Greek also clearly 
implies that “sat” or “ it sat” refers to the tongue or the fire, and not, as some 
say, to the Holy Spirit, who has not yet been named. The representation in 
this scene of a forked tongue upon each head by old artists is misleading, and 
so is the use of “ cloven ” in our Common Version. The reading in the mar¬ 
gin of the Revised Version, “distributing themselves,” is to be preferred as 
a better representation of the Greek than “parting asunder” of the text. 

4. they were all filled with the Holy Ghost] These three events— 
the “ sound from heaven,” the appearance of the tongues as of fire, and “ all 
filled with the Holy Spirit”—came close together; but whether in quick suc¬ 
cession or all together at the same moment cannot certainly be determined, 
though the narrative seems to imply the former. Notice the expressive 
statement, “ they were . . . filled with the Holy Spirit,” R. V. When any be¬ 
liever is filled with the Spirit, marvellous power is shown. The English 
revisers adopted in this verse “Holy Spirit” for “Holy Ghost”; but in v. 
38 (and generally) they use “Ghost,” which means an “apparition” as well 
as a disembodied soul. The word “Spirit” is to be preferred in all cases, 
as urged and adopted by the American revisers. 

speak with other tongues] That is, other than and different from their 
native tongues, and in languages with which they had not been familiar. 
These were not merely wild, rapturous, ecstatic utterances, like the odes and 
songs of the older poets’ frenzy. The sentences were clear and the words 
distinct, so that “every man heard them speak in his own language” or 
“dialect” wherein he was born. It is evident that the speakers used the 
proper words of each of the foreign dialects, and also observed those more 
delicate distinctions of pronunciation and inflection that mark the differences 
in spoken languages and dialects. There was also a spiritual elevation, the 
Spirit giving the power of utterance, as in “the Magnificat” of Mary, Luke 
1:46-55. Probably some in the company spoke in one foreign tongue or 


Common Version. 

3 And there appeared unto them cloven 
tongues like as of fire, and it sat upon each 
of them. 

4 And they were all filled with the Holy 
Ghost, and began to speak with other 
tongues, as the Spirit gave them utterance. 


Revised Version. 

3 where they were sitting. And there ap¬ 
peared unto them tongues 1 parting asun¬ 
der, like as of fire; and it sat upon each 

4 one of them. And they were all filled 
with the Holy Spirit, and began to speak 
with other tongues, as the Spirit gave 
them utterance. 

'Or, parting among them; or, distributing 
themselves 







Acis 2:5-7.] GIFT OF THE HOLY SPIRIT AND OF TONGUES. 


41 


dialect, and another in another, and so on. Thus twelve to fifteen languages 
were probably heard. Fifteen counties and provinces are named (Cyrene 
was a city of Libya and not counted separate); but how many languages and 
dialects were spoken by the sojourners at Jerusalem from these fifteen prov¬ 
inces is not certainly known. The differences would in some cases not be 
greater perhaps than now exist between different dialects of one great lan¬ 
guage. It is not an uncommon thing for an Oriental to be a fair master 
of three or four languages. The intelligent Galileans of that period may 
have spoken Aramaic, Greek, and perhaps Latin; but in this case the power 
to speak in tongues unknown was the gift of the Spirit. 

5. were dwelling at Jerusalem Jews . . . every nation] Liter¬ 
ally, “there were being housed in Jerusalem,” either temporarily or per¬ 
manently in that city (but vs. 9-11 show clearly that they were temporary 
dwellers), Jews, “devout men,” literally, “taking hold well,” i. e., “cau¬ 
tious,” and thence “fearing.” Thus the Genevan Version reads “men that 
feared God”; but Tyndale reads “devoute,” which later English versions 
follow. Permanent residents would be attracted from the various countries 
by their attachment to the Jewish worship ; or more likely, these may have 
come up to the feasts from all these countries. The Jews were widely scat¬ 
tered over the Roman empire at that period; yet every devout Jew turned 
towards Jerusalem and the temple as his religious home. 

6. Now when this was noised abroad] Or, “And when this sound 
was heard,” R. V. But Coverdale’s version hits the Greek better than 
either: “ When this voice came to passe,” or “ this voice was made.” The 
Common Version presents it as a report or rumor that was spread; but this 
is misleading, since the Greek properly denotes the human voice (so Alex¬ 
ander, Meyer and others rightly hold), and refers not to the “sound” of v. 
2, as Alford infers, but to the voice of those speaking in foreign tongues of 
v. 4. “ The multitude came together”; the nearest, hearing the unusual com¬ 
motion, rushed thither, and others, seeing them, rushed thither also; a scene 
that may be witnessed almost any day in a city, and especially in an Oriental 
city. They had a curiosity to see or to hear what caused the commotion. 

were confounded] The margin reads “troubled in mind”; but the lit¬ 
eral meaning of the Greek word is “ to pour together” in a confused mass. 
It may apply to a state of mind or to a state of affairs. Tyndale and older 
versions render “astonied” or astonished. The reason for this confusion 
or astonishment is distinctly stated: “ every man heard them [the disciples] 
speaking in his own [the hearer’s] language,” or dialect; for the Greek 
word is fitaAe/cTu,, exactly the equivalent of the English word “ dialect.” 

7. all amazed and marvelled] These words do not express the same 


Common Version. 

5 And there were dwelling at Jerusalem 
Jews, devout men, out of every nation un¬ 
der heaven. 

6 Now when this was noised abroad, the 
multitude came together, and were con¬ 
founded, because that every man heard 
them speak in his own language. 

7 And they were all amazed and marvelled, 


Revised Version. 

5 Now there were dwelling at Jerusalem 
Jews, devout men, from every nation 

6 under heaven. And when this sound was 
heard, the multitude came together, and 
were confounded, because that every man 
heard them speaking in his own language. 

7 And they were all amazed and marvelled, 
saying, Behold, are not all these who 







42 


A COMMENTARY ON THE ACTS. 


[Acts 2:8-10. 


idea; yet it is not easy to define the precise meaning intended by the Greek 
words which they represent. Perhaps the word for “ confounded,” v. 6, was 
used to express the outward confusion of the multitude on first coming to 
the place. The Greek for “amazed” is the root of our word “ecstasy,” and 
is variously rendered in the Common Version “made us astonished,” Luke 
24:22; “beside himself,” Mark 3:21, or “beside ourselves,” 2 Cor. 5:13; 
and “bewitched,” Acts 8:9. It signifies, literally, “to put out of place” or 
“out of mind,” and thence “to fill with wonder”; here used perhaps to 
express the emotions of wonder. “Marvelled” may signify the continua¬ 
tion of the amazement, causing exclamations, gestures, motions and other 
outward manifestations of emotion. 

are not all these which speak Galileans?] This was the main form 
their exclamations assumed. “See, are not” was equivalent to saying that 
they were all Galileans; that is, all from one district, and therefore not nat¬ 
urally familiar with the various dialects of these many widely-separated 
provinces from which the hearers came. The term does not imply that 
they were Christians, though later it acquired that meaning; nor imply a 
supposed barbarism or ignorance in the speakers, for Galileans had free 
intercourse with foreigners, and it would be less marvellous for Galileans to 
speak in tongues than for some others. But the marvel seemed to be that 
they were all of one district, yet spoke these various dialects with such pre¬ 
cision and proper tone that each man heard as if it were his own peculiar 
dialect wherein he was born—his mother tongue. How then is it that these 
Galileans speak so that we know it to be our own peculiar “dialect”? (for 
this is the Greek word again, as in v. 6.) These “dialects” are many in 
the Orient, and very difficult to master. In illustration of this fact, John 
Tannous Haddad, a native of Syria and familiar with modern Galilee and the 
Hauran, informs me that there are three different modes of speaking Arabic 
in Syria. One prevails at Tiberias, another in the region of Nazareth, and 
a third at Banias and northward. An educated Arab can tell immediately, 
by the dialectic pronunciation, from which of these sections a stranger comes. 

9. Parthians . . . Medes . . . Elamites . . . Mesopotamia] The 
list is not without a certain geographical order. Beginning far eastward 
beyond the Tigris river and the Caspian Sea, the first three peoples—Par¬ 
thians, Medes and Elamites—came from the region of ancient Persia, whither 
Jews had been carried captive six or seven centuries before. The fourth 
people were Mesopotamians, that is, dwellers “between the rivers,” meaning 
the Tigris and the Euphrates; and thither also Jewish captives had been 
taken. Then the Judaeans are noticed, perhaps as designating a dialect of 


Common Version. 

saying one to another, Behold, are not all 
these which speak Galileans ? 

8 And how hear we every man in our own 
tongue, wherein we were born ? 

9 Parthians, and Medes, and Elamites, and 
the dwellers in Mesopotamia, and in Judea, 
and Cappadocia, in Pontus, and Asia, 

10 Phrygia, and Pamphylia,in Egypt, and 
in the parts of Libya about Cyrene, and 
straugers of Rome, Jews and proselytes, 


Revised Version. 

8 speak Galilseans? And how hear we, 
every man in our own language, wherein 

9 we were born ? Part hians and Medes and 
Elamites, and the dwellers in Mesopota¬ 
mia, in .Tudsea and Cappadocia, in Pontus 

10 and Asia, in Phrygia and Pamphylia, in 
Egypt and the parts of Libya about Cvre- 
ne, and sojourners from Rome, both Jews 







Acts 2:11-13.] GIFT OF THE HOLY SPIRIT AND OF TONGUES. 


43 


southern Palestine as distinguished from that of Galilee. The next in order 
are five provinces of Asia Minor: first Cappadocia, in the southeasterly por¬ 
tion ; then Pontus, to the northeast on the Black Sea; Asia, meaning not 
the continent nor Asia Minor, but a smaller territory, the Roman province 
of that name, which Pliny says included the little countries or districts of 
Mysia, Lydia and Caria, bordering on the Aegean Sea and opposite to 
Greece. The next, Phrygia and Pamphylia, were centrally-southern prov¬ 
inces on the Mediterranean Sea. Then followed Egypt, south of the Med¬ 
iterranean, and Libya, which lay west of Egypt. In all these countries, as 
in Asia Minor, many Jews dwelt. There were large colonies of them in 
Egypt, so that a Greek version of their Scriptures, called the Septuagint, 
had been made at Alexandria in the third century before the Christian era. 
Those from Rome were not “strangers” from there, as the Authorized Ver¬ 
sion reads, but “sojourners”; there for trade, or for a time only. “Jews” 
means those born of Jewish parents, descendants of Abraham; “proselytes” 
designates those who were born of Gentiles, or were of mixed parentage 
partly Jewish and partly Gentile, but who had become converts to the 
Jewish religion. Whether both classes came from all the countries or from 
Rome only cannot be determined with certainty, as the qualifying phrase is 
inserted before the list is completed. It surely refers to the sojourners at 
Rome, if not to others. 

11. we do hear them ... in our tongues] From Italy the eye of the 
narrator sweeps over to Crete (now Candia), an island to the southeast of 
Rome, and then completes the circle with Arabia to the extreme south of 
Palestine. Again it is asserted that all these heard them speaking “ in our 
tongues” (not “ dialects” as before). To this is now added the theme of their 
speaking, “the mighty works of God,” R. V.; literally, “the great things” 
or “magnificent words of God” as Alexander renders it. What specific 
works or words of God are meant cannot be determined from the text; but 
the inference is that they referred to the gift of tongues, the outpouring of 
the Spirit, and perhaps to the miracles and events that had led up to this scene. 

12. amazed, and were in doubt, saying] Or, “they were amazed, 
and were perplexed.” The effect on the hearers was a complex one: they 
were dazed or overwhelmed in mind; then thrown into an uncertain or con¬ 
fused state in regard to what it was and what it meant. This perplexity is 
shown by asking one another, “ What meaneth this ?” literally, “ What will 
this be” or “become?” So Wyckliffe’s version, “ What will this thing be?” 
They believed it was a sign or omen presaging some significant and remark¬ 
able change, butf precisely what they knew not. 

13. Others mocking said, These men are full of new wine] Liter- 


Common Version. 


Revised Version. 


11 Cretes and Arabians, we do hear them 
speak in our tongues the wonderful works 
of God. 

12 And they were all amazed, and were in 
doubt, saying one to another, What meaneth 
this? 

13 Others mocking said, These men are full 
of new wine. 


11 and proselytes, Cretans and Arabians, we 
do hear them speaking in our tongues the 

12 mighty works of God. And they were 
all amazed, and were perplexed, saying 

13 one to another, What meaneth this ? But 
others mocking said, They are filled with 
new wine. 





44 


A COMMENTARY ON THE ACTS. 


[Acts 2:13. 


ally, “of sweet” (wine). In v. 12 it is said, “they were all amazed,” etc.; 
here it speaks of “others.” This may be explained as a common mode of 
saying, “all were amazed” . . . and were saying, etc., except some who were 
mocking; or that the “all” refers to the various persons, foreign Jews and 
proselytes, named in vs. 9-11, and “others” means natives of Judaea, as the 
opening words of Peter’s address in v. 14 imply. He first answers the 
mockers, and speaks of them as “men of Judaea . . . and Jerusalem.” The 
one Greek word representing “ new wine ” etymologically means “ sweet,” 
and is not found elsewhere in the New Testament, but is used by some classic 
writers to designate must , or the sweet juice of the grape. Athenaeus uses 
this very phrase “drunk with sweet wine”; so yAeO Koq=gleukos, whether 
must or sweet wine, or fermented, appears here to designate a kind of wine 
believed to make men drunk, for Peter distinctly answered, “ these are not 
drunken, as ye suppose,” v. 15. Yet some understand that the remark was 
not only a sneer, but a sarcastic one, meaning “ they were filled, drunk on 
grape-juice.” But Peter’s answer implies that he took it as a serious charge 
made by some to account for the speaking in various dialects, these hearers 
mistaking the sounds for senseless babblings of half-drunken men. If these 
“others” were Judaeans as we suppose, they would not understand what was 
said in the foreign dialects, and might make this mistake, and at the same 
time be ready to sneer at the perplexity of those who had understood the 
things spoken. The gift of tongues was frequently granted in New Testament 
times. Sometimes the speaker could interpret what he said, and sometimes 
needed another to interpret for him, 1 Cor. 12:10; 14 : 27. The gift does not 
appear to have been given to preach in a tongue not known by the preacher.* 
Paul said “ I speak” with tongues “ more than they all”; yet there is no rec¬ 
ord of his using that gift in proclaiming the gospel to peoples whose language 
he had not learned. Paul gives the reason for the gift: “ tongues are for a 
sign, not to them that believe, but to the unbelieving,” 1 Cor. 14 : 22, R. V. 

Suggestive Applications. —1. God sometimes answers our prayers and 
fulfills his promises at unexpected times and in most unexpected ways. 2. It 
is a privilege of all believers to be filled with the Spirit. 3. The miraculous 
gift of tongues has ceased; but modern missions have preached the gospel by 
voice and print, not in a dozen only, but in several hundred, languages and 
dialects. 4. The gift of the Spirit came when Christians were united in 
spirit, in fellowship, and were together as one body. 5. The Holy Spirit 
makes men attentive to the truth. 6. He can use the curiosity and wonder 
of men to bring the truth to their hearts. 7. It is not wise nor safe to dis¬ 
trust the power or work of the Holy Spirit. 8. Men often do not understand 
the wonderful workings of the Holy Spirit. 9. It is better candidly to in¬ 
quire about, than to sneer at, what we do not understand. 

Peter’s Pentecostal Address, vs. 14-36. 

This brief record of Peter’s first sermon presents a threefold argument that 
Jesus is the Christ: 1, this outpouring of the Spirit fulfills the prophecy by 

* An attempt to revive the “ gift of tongues” was made by the followers of Edward Irving 
early in this century. 






Acts 2:14-17.] 


PETER’S PENTECOSTAL ADDRESS. 


45 


Joel, vs. 14-21; 2, the works, death and resurrection of Jesus fulfill David’s 
prophecy, vs. 22-28; 3, this prophecy referred to Christ and was fulfilled in 
Jesus, vs. 29-36. 

14. Peter, standing . . . said ... Ye men of Judea] It was cus¬ 
tomary to sit when teaching; but here a great religious fact was assailed, and 
Peter rises to signify his willingness to explain and defend the unusual scene 
before them. Note that he was with the eleven; was he the twelfth ? So most 
say, and with great probability but not certainty; the “twelve” were surely 
together later, Acts 6 : 2. Peter “ spake forth,” R. V., or“ spake out”; he had 
been restored, and after Oriental custom spoke for the apostolic band and for 
all the disciples. Prof. Plumptre supposes he spoke in Greek; but it is quite 
unlikely that a Jew would speak to Jews in Jerusalem on such a subject in any 
but the Hebrew, the language they loved and revered. He speaks directly, 
but respectfully, to the mockers: “Ye men of Judaea,” literally, “men, Ju¬ 
daeans, and dwellers at Jerusalem, all this be known to you, and take into the 
ears my words”; a bold, graphic beginning, fitted to attract close attention.* 

15. For these are not drunken, as ye suppose] In his boldness the 
apostle is calm and self-possessed. He flatly denies the charge that the dis¬ 
ciples speaking in foreign tongues were drunk. Notice the force of “ as ye 
suppose,” or “ as ye assume,” the sense in which the Greek word is used by 
such classical writers as Xenophon, Herodotus and Plato. (They had said 
these were full of new or sweet wine, which they must have counted intox¬ 
icating.) They had assumed this as a fact, without proof. In truth, circum¬ 
stances were strongly against the assumption. It was the morning hour of 
prayer, only the third hour of the day; no Jew, certainly no devout Jew, 
would eat or drink before this hour was past. Men that got drunk did so at 
night, 1 Thess. 5:7. Or, his argument may be understood thus: at this 
early hour even the habitual and the reckless could hardly be drunk; it is 
incredible that these religious and devout persons could be in that condition. 
It is too absurd to require refutation ; so the apostle at once tells what it is. 

17. I will pour out of my Spirit] The scene which they witnessed 
is what was spoken through the prophet Joel. He there cites the substance 
of Joel 3:15 according to the Hebrew, but of 2: 28-32 according to the verse 


Common Version. 


Revised Version. 


14 f But Peter, standing up with the eleven, 
lifted up his voice, and said unto them, Ye 
men of Judea, and all ye that dwell at Jeru¬ 
salem, be this known unto you, and hearken 
to my words: 

15 For these are not drunken, as ye suppose, 
seeing it is but the third hour of the day. 

16 But this is that which was spoken by the 
prophet Joel; 

17 And it shall come to pass in the last days, 
saith God, I will pour out of my Spirit upon 
all flesh : and your sons and your daughters 
shall prophesy, and your young men shall 


14 But Peter, standing up with the eleven, 
lifted up his voice, and spake forth unto 
them , saying, Ye men of Judaea, and all 
ye that, dwell at Jerusalem, be this known 
unto you, and give ear unto my words. 

15 For these are not drunken, as ye suppose; 
seeing it is but the third hour of the day; 

16 but this is that which hath been spoken 
through the prophet Joel; 

17 And it shall be in the last days, saith 

God, 

I will pour forth of my Spirit upon all 
flesh: 


* How these sermons and addresses were preserved is not said. From late researches, 
however, it has been fully shown that short-hand was well known and in common use 
before that time among educated men. The younger Pliny rarely travelled without a 
short-hand writer with him. See Prof. Mayor’s edition of Pliny's Letters, bk. 3, p. 96. 







46 


A COMMENTARY ON THE ACTS. 


[Acts 2:18-20. 


division in the Greek and English versions. “ Afterward” of Joel was under¬ 
stood to refer to the “ last days,” or Messianic times, by the rabbins. The 
citation follows the Greek more closely than the Hebrew text of Joel. Peter 
inserts parenthetically “ saith God,” to remind his hearers that this prophecy 
came from God. “All flesh” is used to designate the entire human race, 
without distinction of nation. “Prophesy” is used not in the narrow sense 
of foretelling future events, but in the broader sense of teaching and speaking 
by inspiration. This power was not to be limited to old men, nor to the aged, 
but would be given to sons and daughters, to young men and old men; even 
to bond-servants and bond-maidens, v. 18, for the Greek words representing 
“servants” and “handmaidens” are really two forms of one word, the mas¬ 
culine and the feminine, and it designates slaves. “ Visions,” “dreams” and 
“prophecies” are doubtless intended to cover the various forms or modes by 
which the Spirit was known to communicate with man. Women prophesied 
in Old Testament times, Miriam and Hannah being notable examples; but in 
New Testament times there were more numerous and more notable instances. 
Not to mention Mary, Martha and others in the Gospels, we have Dorcas, 
Lydia, Priscilla and the daughters of Philip, Acts 9:36; 16:15; 18:26; 
21: 9, and many others commended in the Epistles for their labors. 

19. wonders • • • and signs] “ I will shew wonders,” more exactly 
“I will give wonders,” as Wyckliffe rendered it. These “wonders” or 
“ prodigies ” in the heaven were in accord with Oriental ideas, that some 
unusual phenomena heralded a great event. The second clause, “signs on 
the earth,” some suppose to signify the effect on earth of the “ wonders in 
heaven”; but “signs” more likely designate different phenomena from 
“ wonders,” and refer to earthquakes and other wonders that appear to have 
their origin on earth, as the others appear to belong to the heaven or sky. The 
“blood, and fire, and vapor of smoke” more definitely describe these signs. 

20. before that great and notable day of the Lord] The darkening 
of the sun may refer to a total eclipse, or to some very dark day; all these 
portents, Josephus and other Jewish writers say, were seen before Jeru¬ 
salem fell. What is meant by “great and notable day of the Lord”? 
Jewish and Christian interpreters alike apply the prophet’s language pri¬ 
marily to the destruction of Jerusalem. It is a phrase usually designating 


Common Version. 

see visions, and your old men shall dream 
dreams: 

18 And on my servants and on my hand¬ 
maidens I will pour out in those days of my 
Spirit; and they shall prophesy: 

19 And I will shew wonders in heaven 
above, and signs in the earth beneath ; blood, 
and fire, and vapour of 3moke: 

20 The sun shall be turned into darkness, 
and the moon into blood, before that great 
and notable day of the Lord come: 


Revised Version. 

And your sons and your daughters 
shall prophesy, 

And your young men shall see visions, 
And your old men shall dream dreams: 

18 Yea and on ray Servants and on my 

2 handmaidens in those days 
Will I pour forth of my Spirit; and they 
shall prophesy. 

19 And I will shew wonders in the heaven 

above, 

And signs on the earth beneath; 

Blood, and fire, and vapour of smoke: 

20 The sun shall be turned into darkness, 
And the moon into blood, 

Before the day of the Lord come, 

That great and notable day: 
l Qr. bondmen 2 Gr. bondmaiden* 






Acts 2:21, 22.] 


PETER’S PENTECOSTAL ADDRESS. 


47 


some time of fearful judgments; but the fall of Jerusalem was one, and only 
the beginning of such a time; that “day” will be in what we call the 
last judgment. See 2 Pet. 3:10. 

21. whosoever shall call on the name of the Lord] Or, “even it 
shall be” (as early English versions read) “that if any one shall call on the 
name of the Lord, he shall be saved.” Amid these alarming wonders and 
terrible phenomena that foretell awful judgments, there is a “ door of hope,” 
a promise of deliverance. It is based on one condition; for what is only 
implied in our English version is sharply stated in the Greek text: there is 
no salvation except for those who call on the name of the Lord. 

22. men of Israel, hear] Peter now enters upon the second part of 
his address. But how is this connected with the beginning? He had de¬ 
clared that the wonder of tongues which they witnessed was not a sign of 
drunkenness, but was foretold by the prophet; a sign preceding some great 
judgment, in which those calling on the Lord should be saved. But some 
hearers would be in doubt who was meant by Lord, for Peter and his asso¬ 
ciates called Jesus Lord ; so Peter boldly and frankly declares his meaning. 
He apparently feels, as before, that he is about to state an unwelcome thing; 
he appeals to them, therefore, earnestly: “ Men Israelites, hear these 
words.” They are not mere formal expletives, but a recognition of the 
wider company of foreign Jews before him, as his words in v. 14 were of 
those native Jews in Jerusalem and Judsea. 

Jesus of Nazareth, a man approved of God] Or, literally, “Jesus the 
Nazarene, a man proved from God to you by powers, wonders and signs,” 
etc. Peter sees before him Jews who knew Jesus as “the Nazarene”; so he 
uses the title they could not misunderstand. It was their usual name for 
him. When Jesus asked the Jews and Bomans in the garden whom they 
sought, they answered, “Jesus the Nazarene,” John 18 : 5, 7. The English 
versions obscure the shade of thought by reading “Jesus of Nazareth.” 
They render the same word correctly, “a Nazarene,” in Matt. 2 : 23, and the 
plural, “the Nazarenes,” in Acts 24:5. Nor does Peter say that Jesus was 
approved of God simply, but rather that he was proved to be from God to 
them. This meaning of “approved” in the sense of “show to be true” or 
«to prove ” is now nearly obsolete. The latter clause of the verse makes it 
clear that Peter declares Jesus the Nazarene was a man whose mission from 
God to you Jews was demonstrated by the powers, wonders and signs that 
God did through him in the midst of you ; a fact those who heard Peter also 
knew. All the miracles of Jesus are covered by the three words; powers, 
wonders, signs. The first suggests the divine power in the miracle; the 


Common Version. 

21 And it shall come to pass, that whosoever 
shall call on the name of the Lord shall be 
SEvcd 

22 Ye men of Israel, hear these words; Jesus 
of Nazareth, a man approved of God among 
you by miracles and wonders and signs, 
which God did by him in the midst of you, 
as ye yourselves also know: 


Revised Version. 

21 And it shall be, that whosoever shall 

call on the name of the Lord shall be 

22 Ye men of Israel, hear these words: Je¬ 
sus of Nazareth, a man approved of God 
unto you by 1 mighty works and wonders 
and signs, which God did by him in the 
midst of you, even as ye yourselves 

1 Gr. powers 






48 


A COMMENTARY ON THE ACTS. 


[Acts 2:23-26. 


second, the feeling of those who saw the miracle; the third, the evidence it 
offered of the divine character of Jesus. 

23. delivered by the determinate counsel] This implies that Jesus 
was delivered to the Jews and by them to Romans, in accord with a definite 
plan. But “determinate” is not here to be understood in the moral sense; 
for that and the Greek word it represents signify that metes and bounds are 
set to mark off* the extent of the thing, as to a field or any physical form. 
All that was done to Jesus was also known beforehand to God. Yet Peter 
charges the Jews whom he addressed with the crime; not personally, but 
through the hand of lawless men: “ye by the hand of lawless men did cru¬ 
cify [classic Gr., ‘ transfix ’] and slay.” See Revised Version. That is, the Jews 
did this through Pilate and the Roman soldiers. The “wicked hands” of 
the Authorized Version is somewhat misleading, for the “wicked” or “law¬ 
less” here intended were the Romans. It was the Jews’ cry “Crucify him, 
crucify him,” Luke 23: 21, however, which constrained Pilate to give sen¬ 
tence against Jesus. This was a severe, bold charge against his hearers; 
but probably many in Peter’s audience felt that his accusation was true. 

24. whom God hath raised up] Here is a strong antithesis in Peter’s 
address. When God permitted, you handed Jesus over; when you crucified 
him, God raised him, having freed him from the “pains,” the grasp, of 
death. For he could not be held by death, since he is the Prince of life 
The fact of the resurrection of Jesus was thus publicly proclaimed in Jeru« 
salem, before some of the very persons who procured his sentence by Pilate, 
and that too within two months of his crucifixion. If his resurrection could 
have been successfully denied, these present especially, who had mocked the 
disciples, were certainly the ones to make the denial. They do not appear 
from the record to have raised any doubt about that. 

25. For David speaketh concerning him] The resurrection, like the 
gift of tongues, was also foretold in prophecy. The Scripture cited is from 
the Greek version of Ps. 16 : 8-11, which Peter says is a prophecy by David. 
This is stated in the title to the Psalm; and there is no internal evidence 
of a later date in the text of the Psalm. The point of the proof of the res¬ 
urrection is in the last part of the quotation; but the first part leads up to it. 
For the Lord was foreseen as always before his face and upon his right hand, 


Common Version. 

23 Him, being delivered by the determinate 
counsel and foreknowledge of God, ye have 
taken, and by wicked hands have crucified 
and slain: 

24 Whom God hath raised up, having loosed 
the pains of death: because it was not pos¬ 
sible that he should be holden of it. 

25 For David speaketh concerning him, I 
foresaw the Lord always before my face; 
for he is on my right hand, that I should not 
be moved: 

26 Therefore did my heart rejoice, and my 
tongue was glad; moreover also my flesh 
shall rest in hope: 


Revised Version. 

23 know; him, being delivered up by the 
determinate counsel and foreknowledge 
of God, ye by the hand of 1 lawless men 

24 did crucify and slay: whom God raised 
up, having loosed the pangs of death: be¬ 
cause it was not possible that he should 

25 be holden of it. For David saith concern¬ 
ing him, 

I beheld the Lord always before my 
face; 

For he is on my right hand, that I 
should not be moved: 

26 Therefore my heart was glad, and my 

tongue rejoiced; 

Moreover my flesh also shall 2 dwell in 
hope: 

1 Or, men without the law 2 Or, tabernacle 





Acts 2:27-31.] 


PETER’S PENTECOSTAL ADDRESS. 


49 


the place of honor and of defence and protection. It gave him gladness and 
joy, and his flesh would “tabernacle” (for that is the Greek word) in hope. 
This last might mean that he would live the short life on earth in hope; but the 
next verse shows that it refers to the temporary rest of the body in the grave. 
27. tliou wilt not leave my soul in hell] Greek hades , meaning the 
unseen world”; though a few critics limit it to that portion of the spirit 
world where the wicked are punished, yet a decided majority hold that as 
in the Greek version of the Old Testament, so in the New Testament, the 
word unqualified designates the entire world of spirits, including paradise 
or heaven as well as the place of punishment for the wicked. This text is 
the chief reliance to prove the clause in the so-called Apostles’ Creed, “ he 
descended into hell.” The statements of v. 28 are a positive affirmation 
from another point of view of those made in v. 27. 

29. David ... is both dead and buried] Or, “he both died and 
was buried.” Peter now argues that this prophecy of David that his body 
should not see corruption, etc., could not have referred to David himself. 
David died and was buried ; and his tomb (containing his corrupted body) was 
in Jerusalem in Peter’s day. But if it did not mean David, who was meant? 

30. being a prophet, and knowing that God] Notice that the Re¬ 
vised Version omits “according to the flesh, he would raise up Christ.” 
The clause is not found in four of the oldest manuscripts, and is omitted by 
Lachmann, Tischendorf, Tregelles, Alford, and Westcott and Hort. The 
clause contains only what is stated in a better way in the next verse, and 
was probably a marginal note that some copyist has mistaken for a correc¬ 
tion of the text. It is declared in this verse that David was a prophet, and 
that he knew God had solemnly promised to place a descendant of his on 
the throne. See Ps. 132 :11. David, perceiving the meaning of this prom¬ 
ise, spoke in Ps. 16:10 of the resurrection of Messiah, the Christ, that 
neither was he left in hades , nor did his flesh see corruption. See Revised 
Version. “His soul,” v. 31, of the Common Version is also omitted in the 
best Greek texts and manuscripts. The words of the prophecy are repeated 
by Peter and directly applied to Christ. 


Common Version. 

27 Because thou wilt not leave my soul in 
hell, neither wilt thou suffer thine Holy One 
to see corruption. 

28 Thou hast made known to me the ways 
of iife; thou shalt make me full of joy with 
thy countenance. 

29 Men and brethren, let me freely speak 
unto you of the patriarch David, that he is 
both dead and buried, and his sepulchre is 
with us unto this day. 

30 Therefore being a prophet, and knowing 
that God had sworn with an oath to him, 
that of the fruit of his loins, according to the 
flesh, he would raise up Christ to sit on his 
throne; 

31 He, seeing this before, spake of the 
resurrection of Christ, that his soul was not 
left in hell, neither his flesh did see corrup¬ 
tion. 


Revised Version. 

27 Because thou wilt not leave my soul in 

Hades, 

Neither wilt thou give thy Holy One to 
see corruption. 

28 Thou madest known unto me the wavs 

of life; J 

Thou shalt make me full of gladness 
1 with thy countenance. 

29 Brethren, I may say unto you freely of 
the patriarch David, that he both died 
and was buried, and his tomb is with us 

30 unto this day. Being therefore a prophet, 
and knowing that God had sworn with 
an oath to him, that of the fruit of his 
loins 2 he would set one upon his throne; 

31 he foreseeing this spake of the resur¬ 
rection of the Christ, that neither was he 
left in Hades, nor did his flesh see cor- 


4 


1 Or, in thy presence 2 Or, one should sit 









50 


A COMMENTARY ON THE ACTS. 


[Acts 2:32-36. 


32. This Jesus hath God raised up] Or, better, “This Jesus did 
God raise up.” This completes the chain of argument. Peter had proved 
that the prophecy was not fulfilled in David, and could not refer to him, nor 
to an earthly king or person long after him; but it did refer to the Messiah. 
Then he affirms that God did raise up Jesus from the dead, and proceeds to 
prove that this Jesus is the Christ. The “we” who “are all witnesses” of 
the resurrection includes the twelve and perhaps the 120 or more disciples 
gathered at Jerusalem; for Jesus appeared after his resurrection to above 
500 at one time, 1 Cor. 15 : 6. 

33. by the right hand of God exalted] A similar phrase is in Ps. 
98:1, “ his right hand, and his holy arm, hath gotten him the victory.” 
Some, as Hackett, Neander, and Olsliausen, suggest “ at the right hand of 
God.” This is a doubtful rendering of the Greek, which rather conveys the 
idea that Jesus was exalted by the power of God; so Calvin, Meyer, Alford, 
and others hold. The gift of the Spirit and of tongues came in consequence 
of this exaltation of Jesus. They all saw and heard proofs of the gift. 

34. David is not ascended] Peter further proves that the prophecy 
did not apply to David. He had not ascended into the heavens, as Jesus 
had; for David says in Ps. 110:1, “The Lord [Jehovah] said unto my 
Lord, Sit thou on my right hand, until I make thine enemies thy footstool.” 
It is clear that David understood this to refer to some other than himself. 
Moreover, some in Peter’s audience would recall that a few weeks before the 
Pharisees had been perplexed by a question about the meaning of this same 
passage, and could not answer Jesus; for to do so might concede his claims. 
See Matt. 22: 42-45. 

36. let all the house of Israel know assuredly] Literally, “ Let all 
the house of Israel know infallibly, therefore, that God has made him Lord 
and Christ—this Jesus whom ye crucified.” Tyndale has this order in the first 
clause; and thus the Genevan version gives the last clause, preserving the 
beauty and force of the Greek text, which has the same order. Peter reserved 
the repetition of the charge of v. 23, that they had crucified the Messiah in de¬ 
livering up Jesus, until the last, the climax of his address. Thus their awful 
guilt was brought home to their consciences with wonderful skill and power. 

Suggestive Applications. —1. Men are often mistaken when judging 


Common Version. 

32 This Jesus hath God raised up, whereof 
we all are witnesses. 

33 Therefore being by the right hand of God 
exalted, and having received of the Father 
the promise of the Holy Ghost, he hath 
shed forth this, which ye now see and 
hear. 

34 For David is not ascended into the heav¬ 
ens : but he saith himself, The Lord said 
unto my Lord, Sit thou on my right hand, 

35 Until I make thy foes thy footstool. 

36 Therefore let all the house of Israel know 
assuredly, that God hath made that same 
Jesus, whom ye have crucified, both Lord 
and Christ. 


Revised Version. 

32 ruption. This Jesus did God raise up, 

33 1 whereof we all are witnesses. Being 
therefore 2 by the right hand of God ex¬ 
alted, and having received of the Father 
the promise of the Holy Spirit, he hath 
poured forth this, which ye see and hear. 

34 For David ascended not into the heavens: 
but he saith himself, 

The Lord said unto my Lord, Sit thou 
on my right hand, 

35 Till I make thine enemies the footstool 

of thy feet. 

36 Let 3 all the house of Israel therefore know 
assuredly, that God hath made him both 
Lord and Christ, this Jesus whom ye 
crucified. 

1 Or, o/ whom 5 Or, at * Or, every house 





Acts 2:37,38.] FORMATION OF THE CHRISTIAN CHURCH. 


51 


others from outward appearances. 2. Believers cannot keep silent when 
the honor of God and the good name of his people are assailed. 3. The 
word of God often explains what may otherwise perplex men. 4. God 
sometimes uses judgments to direct attention to his truth. 5. “ The Spirit is 
given not to supersede, but to enable us to understand and improve, the 
Scriptures.” Matthew Henry. 6. In the greatest judgments, those who truly 
call upon the Lord are saved. 7. Jesus was proved to be the Christ—1, by 
miracles; 2, by wonders; 3, by signs; 4, by his crucifixion; 5, by his res¬ 
urrection ; 6, by his ascension; and 7, by the gift of the Holy Spirit. 

Formation of the Christian Church, vs. 37-47. 

The effect of Peter’s address is now briefly stated, followed by a glance at 
the mode of life of the new Christian community. 

37. they were pricked ill their heart] This is too feeble an expression; 
they were pierced through the heart, comes nearer to the force of the Greek. 
The effect was mental; as a spear pierces through the heart, so the words of 
Peter pierced through the mind, and seat of the moral sense. The conscience 
was struck ; compunction and conviction followed. The hearers (how many 
is not said) asked Peter and “ the rest of the apostles,” that is, they asked the 
whole company of the twelve and not Peter alone, “ What shall we do,men, 
brothers?” It was the cry of the awakened sinner, guilty, conscious of sin. 

38. Repent, and be baptized] The question was asked of the twelve, 
but, as customary with Orientals, one answers for all; so now, as before, 
Peter answers for the twelve. “Repent” was the clarion cry of John the 
Baptist in the wilderness, Matt. 3:2; it was the gospel call of Jesus, Mark 
1:15; he sent the apostles to repeat and spread that one cry, Mark 6:12; so 
now they knew what to answer. It required no conference; Peter knew what 
the twelve would unite in answering. His answer was positive, full and 
encouraging. Strange that in modern times some should say that repentance 
is not to be urged in Christian congregations or in preaching! Wyckliffe, 
following the Vulgate [Latin] version, reads, “do ye penance,” so also the 
Douai version; but Tyndale, following the Greek, hit the truer sense, “ re¬ 
pent.” Coverdale’s version went back to “ amend yourselves”; the Genevan 
version giving “ repent of your sins.” Not merely the outward result and 
act of “ turning,” but the inward motive that impels one to turn, is expressed 
in the Greek word. In this it conforms to the other descriptions of this 
change, which speak of it as a spiritual birth, a regeneration, a being born 
again, a change of the heart, and the like. See John 3: 3, 5; Titus 3 : 5; 2 
Cor. 5:17; Gal. 6:15; Ezek. 36 : 26. They were to be baptized; how is not 


Common Version. 

37 f Now when they heard this, they were 
pricked in their heart, and said unto Peter 
and to the rest of the apostles, Men and 
brethren, what shall we do? 

38 Then Peter said unto them, Repent, and 
be baptized every one of you in the name of 
Jesus Christ for the remission of sins, and 
ye shall receive the gift of the Holy Ghost. 


Revised Version. 

37 Now when they heard this, they were 
pricked in their heart, and said unto 
Peter and the rest of the apostles, Breth- 

38 ren, what shall we do? And Peter said 
unto them, Repent ye, and be baptized 
every one of you in the name of Jesus 
Christ unto the remission of your sins; 
and ye shall receive the gift of the Holy 






52 


A COMMENTARY ON THE ACTS. 


[Acts 2 :39, 40. 


particularly described, except as the word may describe it. Baptism was, 
however, not unknown among Peter’s Jewish hearers. They would naturally 
understand the baptism to require substantially what they were familiar with, 
and to be the sign and seal of their entrance into the body of disciples. “ In 
the name of Jesus Christ” did not mean that this w r as the formula to be 
spoken at their baptism,* but that this act was a confession of their accept¬ 
ance of Christ’s teachings, his offer of pardon, his power to save them from 
their sins. To make this clear the apostle adds, “for” or “unto the remis¬ 
sion of your sins,” that is, to this end or result. If they did these things, then 
they also should receive the Holy Spirit, as these others had whom they had 
seen. Thus they too would have testimony of the power of the risen Jesus. 

39. the promise ... to all ... as many] The wideness of the 
promise seems to be the thought pressing upon the apostle’s mind. But with 
tact and kindness he assures them first that the promise was meant for them. 
Notice the order of the Revised Version, “For to you is the promise.” 
“To your children” may refer to their sons and daughters, yet can hardly 
be limited to them; it seems to include all generations following them; “ all 
afar off,” some limit to those in the ages after them, but the Greek does not 
refer to time but to space. Others limit the phrase to the scattered Israelites 
in remote countries; yet any person might come under Israel’s blessings by 
becoming a true proselyte, and Peter here evidently presents the wideness 
of God’s promise, though he may not have yet had a clear view of the calling 
of all Gentiles; so it seems to take in Jews primarily and then also others. 
And this is more obvious from the last clause, “ as many as the Lord our God 
shall call.” Here again the Greek for “ call ” means “ to summon,” “ to an¬ 
nounce to,” any one. So this clause is as far-reaching as the command of 
Jesus to “preach the gospel to the whole creation,” Mark 16:15, R. V. 
Compare Matt. 28 :19 and “all the nations,” Luke 24: 47. In fact the pre¬ 
ceding clause, “ to all that are afar off,” is an expression very similar to that 
in the Old Testament in reference to Gentiles. See Deut. 13:7; Jer. 31:10; 
Micah 4:3; compare also the promises in Micah 4:1, 2; Isa. 2: 2, 3, and 
Paul’s reference in Eph. 2 :13, 17. Peter was looking for some great move¬ 
ment among the nations, though not yet very clearly defined. 

40. with many other words] Luke gives the substance only of Peter’s 
full address. Some infer that other addresses were also made, the substance 
even not being reported. But this is less likely. We are sure that not all 
the words of the apostle are recorded. But what was the purport of those 


Common Version. 

39 For the promise is unto you, and to your 
cnildren, and to all that are afar off, even as 
many as the Lord our God shall call. 

40 And with many other words did he testi¬ 
fy and exhort, saying, Save yourselves from 
this untoward generation. 


Revised Version. 

39 Spirit. For to you is the promise, and to 
your children, and to all that are afar 
off, even as many as the Lord our God 

40 shall call unto him. And with many 
other words he testified, and exhorted 
them, saying, Save yourselves from this 


* In the recently-recovered work, “Teaching of the Twelve,” written about the close of 
the first century a.d., a like phrase is used, “baptism in the name of the Lord”; but the 
full formula occurs earlier in the same ancient document. The same document also throws 
light on the mode of baptism then prevalent. 







Acts 2 :41, 42.] FORMATION OF THE CHRISTIAN CHURCH. 


53 


other words ? They were words witnessing for Jesus, and urging the hearers 
to believe on him; so much is clear. 

Save yourselves from this untoward generation] Is this the theme 
of the “ many other words ” ? So we understand. “ Save yourselves,” or, as 
the verb is passive in form, literally, “ Be saved from this crooked genera¬ 
tion.” The Jewish generation of that day were “ crooked” mentally, morally 
and spiritually, because they were disbelieving or unbelieving. Thus if any 
of Peter’s hearers were saved they must be separated from the mass; repent¬ 
ing, believing on Jesus, would bring such separation and salvation, 2 Cor. 
6:17. “Untoward” in earlier English meant not docile or tractable. So 
Shakespeare uses it, King John , 1:1. 

41. they . . . received his word were baptized . . . about three 
thousand] Notice that the Revised Version omits “gladly,” because the 
adverb is not in the best Greek texts, yet the idea of joy is in the Greek verb, 
so that the Common Version more accurately presents the idea of the original. 
Receiving “his word” means accepting the apostle’s testimony, and, as a 
consequence, repenting, believing on Jesus Christ. They were baptized, and 
“ there were added [to the disciples] in that day about three thousand souls ”; 
souls being a common term for persons. 

42. they continued steadfastly in the apostles’ doctrine] Or, “ teach¬ 
ing and fellowship.” These new disciples were not fickle, professing belief 
one day and forsaking it the next. They were firm, constant, strong in their 
new faith. They followed the teaching of the apostles and continued in 
their “ fellowship,” meaning in their company, brotherhood, and distribution 
of funds and food in the society; one in belief, in sympathy and spirit; they 
did also whatsoever the apostles desired. 

in breaking of bread] This refers to their community of living, eating 
together, and possibly also to the Lord’s Supper, which many believe was cele¬ 
brated after an evening meal. But see 1 Cor. 11: 20, 21. Alford argues against 
this view. The phrase primarily implies daily eating together, and may refer 
to the Lord’s Supper as observed on the first day of the week, as some infer 
from Acts 20:7. Many have declared that the Lord’s Supper was observed 
daily in the early apostolic church, basing the view on this verse and v. 46, 
compared with Acts 6:1. But these are not conclusive, for it is clear that 
Acts 6 :1 refers to a distribution of food or support among the Hellenist wid¬ 
ows, and v. 46 here expressly speaks of “ breaking bread at home,” see R. V.; 
so that this may also refer to an ordinary meal as in Luke 24: 30, which refers 
to an evening meal as the context shows. Some with extreme views assume 
that this and other like passages describe the Lord’s Supper, while Roman 


Common Version. 

41 f Then they that gladly received his word 
were baptized: and the same day there were 
added unto them about three thousand souls. 

42 And they continued steadfastly in the 
apostles’ doctrine and fellowship, and in 
breaking of bread, and in prayers. 


Revised Version. 

41 crooked generation. They then *that 
received nis word were baptized : and 
there were added unto them in that day 

42 about three thousand souls. And they 
continued stedfastly in the apostles’ teach¬ 
ing and 2 fellowship, in the breaking of 
bread and the prayers. 

1 Or, having received 2 Or, in fellowship 







54 


A COMMENTARY ON THE ACTS. 


Acts 2:43-46. 


Catholics further strain the texts to support their practice of giving the bread 
only to the laity. The “prayers” were in the temple in part at least, as Acts 
3 :1 shows. The disciples did not break off their Jewish forms of worship 
at once, but continued them along with this distinctively Christian worship. 

43. many wonders and signs were done] The “ fear” was not fright, 
but awe, reverence. Numerous miracles were done by the apostles, though 
no particular one is described at this period except the one in the next 
chapter, and that one is noticed because it led to the arrest and examination 
of the apostles by the Jewish rulers. 

44. were together, and had all tilings common] Some suppose this 
means that they lived together in one house, but their numbers (over 3000) 
render this view improbable. It must refer to unity of spirit, belief, purpose, 
and general organization. The second clause conveys the idea of community 
of goods, lands and possessions. Not that every one of them sold everything 
he had and put it into a common stock, but that they all held their posses¬ 
sions as a trust for the common good of all. The Greek for “possessions” 
includes the idea of landed property. Some, perhaps the majority, indeed 
sold their possessions and laid the money before the apostles to be used in 
common, as v. 45 and Acts 4:34, 35 expressly declare. But it is further 
clear that this was purely a voluntary, not a required, act, see Acts 5:4; and 
the entire narrative implies that later certainly some did not actually do this, 
though they were apparently ready to do it had there been need for it. Com¬ 
pare the instances of Cornelius, Lydia and “ the house of Mary,” Acts 10: 22 ; 
12:12; 16 :15; and the case of Zacchseus, Luke 19: 8. From v. 45 it is clear 
that so far as there was any need by any one among the disciples, those who 
had possessions or goods cheerfully parted with them to supply that need.* 

46. with one accord in the temple] “ And day by day, continuing sted- 
fastly with one accord in the temple, and breaking bread at home, they did take 
their food with gladness,” B. V. Here we have a graphic picture of the public 
and private life of these disciples. They kept up their attendance at the 
temple worship regularly as before; “day by day” referring rather to their 
habitual practice of going to worship, as at the hours for'prayer, Acts 3:1. 

It is not to be strained to mean that every one went every day. Then 
their private life at home was exemplary. “ They did take their food,” R. V., 


Common Version. 

43 And fear came upon every soul: and 
many wonders and signs were done by the 
apostles. 

44 And all that believed were together, and 
had all things common; 

45 And sold their possessions and goods, 
and parted them to all mera, as every man 
had need. 

46 And they, continuing daily with one ac¬ 
cord in the temple, and breaking bread from 
house to house, did eat their meat with 
gladness and singleness of heart, 


Revised Version. 

43 And fear came upon every soul: and 
many wonders and signs were done 1 by 

44 the apostles 2 . And all that believed were 
together, and had all things common ; 

45 and they sold their possessions and goods, 
and parted them to all, according as any 

46 man had need. And day by day, con¬ 
tinuing stedfastly with one accord in the 
temple, and breaking bread at home, they 
did take their food with gladness ancl 


t Or, through 2 Many ancient authorities add 
in Jerusalem; and great fear was wpon all 


* For special note on Community of Goods , see Appendix, p. 357. 






Acts 2:47.] 


THE LAME MAN HEALED. 


55 


clearly refers to their ordinary meals. This they did with “gladness,” or 
“ exultation,” a word expressive of great inward comfort and joy, joined with 
“ singleness of heart,” implying freeness from deceit, duplicity or hypocrisy, 
and having the opposite character of simplicity, sincerity, with one aim, to 
serve God, and that alone. So the description closes with “ praising God,” 
and having “ favor with all the people.” Christians glorify God. At that 
time popular feeling was with the followers of the new faith, v. 47. 

47, tlie Lord added . . . such as should be saved] Or, “the Lord 
added to them day by day those that were being saved,” as the English 
revisers read; or, “ those that were saved,” as the American revisers read. 
The Greek verb is not in the future form, as the Authorized Version would 
require, but it is the present participle. “ The church ” is omitted, because 
not found in the four oldest and most trustworthy manuscript copies of the 
Acts. The organization is described, but not yet called a “church.” The 
last part of the clause is a difficult one to render accurately into smooth 
English. The Revised Version gives infelicitous English, but more accu¬ 
rately represents the Greek than the Common Version. The thought is not 
merely that these persons added to the disciples “should be saved” at some 
future time, but that they were already in the process of being saved; they 
were already in a saved state or condition, though the process was not per¬ 
fected or completed. And this thought is consistent with other statements 
in the New Testament. See “are saved,” 1 Cor. 1:18; 2 Cor. 2:15. Jesus 
said to the woman who was a sinner, “ Thy faith hath saved thee,” Luke 
7: 50. See also Luke 18:42; “ by hope were we saved,” Rom. 8 : 24, R. V. 

Suggestive Applications. —1. Faithfully preaching Christ brings con¬ 
viction. 2. The alarmed sinner’s cry is, What must I do ? 3. The answer 
is, Repent, believe on Christ, and be baptized. 4. Remission of sins is 
promised to those who truly repent and believe. 5. All who receive remis¬ 
sion of sins are promised the gift of the Holy Spirit. 6. The saved must 
separate themselves from the wicked, by living a new life in Christ. 7. 
Those who are united to Christ should be united with his people. 8. Be¬ 
lievers prove their belief by continuing stedfast in the truth. 9. They con¬ 
secrate their all to God’s service, and use their possessions for the good of 
God’s people. 10. Believers are open-hearted, open-handed, giving according 
to their ability to every good work. 11. “It is God’s work to add souls to 
the church.”— Matthew Henry. 12. Earnest piety and charity will command 
the respect even of the ungodly. 13. Hospitals, asylums, almshouses, great 
charitable institutions, are some of the “wonders and signs” of modern 
Christianity. 

The Lame Man Healed. 3 :1-10. 

The preaching and work of the disciples could not long continue to win 


Common Version. 

47 Praising God, and having favour with 
all the people. And the Lord added to the 
church daily such as should be saved. 


Revised Version. 

47 singleness of heart, praising God, and 
having favour with all the people. And 
the Lord added 1 to them day by day those 
that were 2 saved. 

1 Gr. together 


2 Or, being saved. 





56 


A COMMENTARY ON THE ACTS. 


[Acts 3:1. 


the people without attracting the attention of the Jew'ish rulers. Opposition 
and persecution were then sure to follow. This chapter describes a miracle 
which Peter was required to explain. The miracle led to the arrest of the 
apostles; the beginning of a “religious persecution” as relentless, bloody and 
violent as any that is known in history. 

Analysis.— Peter and John heal the lame man at the temple, vs. 1-11 ; 
Peter declares that the healing w r as by the power of Jesus whom they had 
ignorantly put to death, vs. 12-18; urges them to repent, and promises sal¬ 
vation in Jesus, vs. 19-26. 

1» Peter and John went • • • into the temple] Or, “were going up 
into the temple at the hour of prayer, the ninth.” The best manuscripts 
transfer the phrase for “ together” in this verse to the last clause of 2 : 47; yet 
the verb here implies that the two apostles went in company. Peter and John 
were sent together to prepare the passover meal, Luke 22:8; were together 
at the sepulchre, John 20: 3; fishing together, John 21:7; and John intro¬ 
duced Peter to the palace of the high priest, John 18 :16. Again they were 
together going into the temple at the ninth hour, the hour of prayer. 
Schiirer, following the Talmud, notes three hours of prayer: 1, early dawn, 
when the morning sacrifice was oflfered; 2, the ninth hour or about three 
o’clock, at the evening sacrifice as offered in New Testament times, though 
originally oflfered at evening twilight; 3, at sunset. But in earlier times the 
hours of prayer were morning, noon and evening; for the Psalmist says, 
“ Evening, and morning, and at noon, will I pray,” Ps. 55:17. If we render 
“complain” or “muse” instead of “pray,” as some versions do, still the call 
is upon God as the previous verse proves; it was a time of prayer-complaints. 
Compare also the Baal prophets praying until noon, 1 Kings 18 : 26, 27 and 
Dan. 6:10. Moreover, Peter observed the sixth hour (about noon) for 
prayer, Acts 10 : 9, and Cornelius the ninth hour also, Acts 10: 30* This 
earlier custom appears therefore to have prevailed in apostolic times; the 
hours suggested by Schiirer belong to a more recent period, and after the 
final destruction of the temple. The chief hours of sacrifice were morning 
and evening. See Ex. 29:39; Num. 28:3, 4. Although the apostles had 
begun a new brotherhood, founded upon the old, but differing from it in 
many ways, yet they did not forsake all the old forms of worship in the 
temple. It had many hallowed associations in the Jewish mind. The temple 
then standing was that rebuilt by Herod, the third built on that site; the 
first was Solomon’s, and the second Zerubbabel’s. Josephus describes it as 
one of the splendors of the world; covered with plates of gold, which reflected 
the beams of the rising sun, so that men could not gaze upon the brightness 
and those parts not covered with gold were exceeding white like a mountain 
covered with snow.f This imposing building stood in an area about 500 


Common Version. 

/^HAP. III.—Now Peter and John went 
\J up together into the temple at the 
hour of prayer, being the ninth hour. 


Revised Version. 



* See also Schaff, Apostolic Church , p. 351. 


f Josephus, Wars , 5:5. 










Acts 3:2-4.] 


THE LAME MAN HEALED. 


57 


cubits (750 feet) square, covering 12 to 13 acres. Around the temple was a 
wide court, with cloisters and a tesselated pavement, called the court of the 
Gentiles. Into this space men and women, Jews and Gentiles, were admitted. 
A flight ot steps led from this to an inner court. At the entrance were 
placed blocks of stone inscribed with a warning forbidding any Gentile to 
pass on pain of instant death.* This inner court was divided by terraces 
into the court of the women and the court of Israel. The next higher court 
within was called the court of the priests, and upon a terrace reached by 
other steps farther within was the temple itself. 

2. man lame . . . laid daily at the gate of the temple] This man 
was born lame, probably from some malformation of the ankles or feet. See 
v. 7. He was unable to walk, and friends carried him and placed him 
“daily” or “day by day” by the entrance to the temple. The Greek phrase 
for “daily” the Revised Version renders “day by day” twice in the previous 
chapter, vs. 46, 47, and it has the same sense here. Which “gate” or “door” 
of the temple was called “ Beautiful ” at that time is not known. No gate 
of this name is noticed in Josephus nor the Talmud. Some suppose it was a 
gate described by Josephus as 50 cubits high and of Corinthian brass. This 
is by some identified with that called Nicanor. Others suppose that the 
Beautiful gate was that known as Shushan, an eastern gate near Solomon’s 
porch. The two accounts in Josephus about the gates of the temple cannot 
be easily reconciled. It is supposed that there were two gates on the east— 
one at the outer court called Nicanor, and one within of Corinthian brass 
leading from the court of the women to the inner court—and that Josephus 
has confounded the one with the other in his descriptions. Some think the 
Golden gate erected in the fifth or sixth century is on the site of the Beau¬ 
tiful gate. The Mosaic law was strict in regard to the maimed and deformed 
entering the sanctuary. But there are two Greek words rendered temple in 
the English version: one, to Upov, signifies the entire temple area; the other, 
6 vaos, is a narrower word, and designates the temple proper, the holy building 
within the area. It is more probable that the lame man was laid at the outer 
gate, the principal entrance to the temple area. 

3. asked ail aims] Or, “ asked to receive an alms.” Like all Oriental 
beggars, he would call to any entering the temple; “alms” is one of the 
anomalous English words that have only the plural form, but are singular 
and plural in sense. The beggar asked for a “gift” or “gifts.” 

4. Peter, fastening liis eyes upon him] This is a forcible paraphrase 
rather than a literal rendering; “fastening his eyes” is represented by one 
word, a verb, in Greek, and is rendered in Acts 1:10“ looking steadfastly.” 


Common Version. 

2 And a certain man lame from bis moth¬ 
er’s womb was carried, whom they laid daily 
at the gate of the temple which is called 
Beautiful, to ask alms of them that entered 
into the temple; 

3 Who, seeing Peter and John about to 
go into the temple, asked an alms. 

4 And Peter, fastening his eyes upon him 
with John, said, Look on us. 


Revised Version. 

2 the ninth hour. And a certain man that 
was lame from his mother’s womb was 
carried, whom they laid daily at the door 
of the temple which is called Beautiful, 
to ask alms of them that entered into the 

3 temple; who seeing Peter and John about 
to go into the temple, asked to receive an 

4 alms. And Peter, fastening his eyes upon 


* For note on the discovery of such inscriptions, see Appendix, p. 360. 








58 


A COMMENTARY ON THE ACTS. 


[Acts 8:5-7. 


Some have read “looked steadfastly” upon him. Both the apostles thus 
looked upon the lame man. Peter spoke no doubt for both, for the language 
implies that both spoke as well as looked on the man; but it may also be 
understood that Peter spoke for both. 

5. expecting to receive something] The lame man “gave heed,” 
literally “seized hold,” and hence mentally “to fix” or give heed. He 
would naturally expect to receive something, some unusual gift, after such a 
command. Some suggest, and not without reason, that the searching look 
of Peter and John was to ascertain whether the man had any faith to be 
healed, as in the case of the cripple at Lystra, Acts 14: 9, and they wanted 
him to fix his eyes upon them that he might know them, and so that they 
might perceive the better his real character, whether it was that of a profes¬ 
sional beggar or of a devout soul. 

(>. Silver and gold have I none] Or, literally, “ But Peter said, Silver 
and gold [which you are expecting] is not present to me; but what I have, 
that I give to thee.” The Greek in order and expression is remarkably 
graphic, indicating a simple narrative of a fact that attracted great attention. 
Some have inferred from Peter’s statement, “ Silver and gold have I none,” 
that all the moneys from sales of possessions and goods, Acts 2: 45, were 
distributed at once as fast as paid in. But this is unwarranted. Peter and 
John were dependent like others upon the common fund for their living, and 
would thus be without personal means. Moreover, the phrase “ according 
as any man had need,” Acts 2 : 45, B. V., naturally means that the distribu¬ 
tion was made as the need of a disciple required. 

In the name of Jesus Christ • •. walk] Or, literally, “ In the name 
of Jesus Christ, the Nazarene, walk.” Mark the graphic, abrupt style of 
address. “In the name” means by the authority or the power of Jesus. 
The verb for “arise” is not found in the two oldest manuscripts, and hence 
is omitted in the Revised Version. 

7. took him by the right hand, . . . and . . . received strength] 

Notice the precision of Luke, a physician, in details: “the right hand,” 
“his feet,” literally “his steps,” and “his ankle bones,” or “ankle,” meaning 
the joint, “ received strength,” literally, “ were strengthened.” Luke’s lan¬ 
guage is forcible and very graphic read thus: “ And having taken him by 
the right hand, he raised him up, so at the moment [on the spot] his steps 
and ankles were strengthened.” Peter by this gesture and help aided the 
man’s faith and will. Similar instances are stated in regard to some of our 
Lord’s miracles: he took the maid by the hand, Matt. 9: 25; see also Matt. 
14:31; 20:34; Luke7:14. 


Common Version. 

5 And he gave heed unto them, expecting 
to receive something of them. 

6 Then Peter said, Silver and gold have I 
none; but such as I have give I thee: In the 
name of Jesus Christ of Nazareth rise up 
and walk. 

7 And he took him hy the right hand, and 
lifted him up: and immediately his feet and 
ankle bones received strength. 


Revised Version. 

5 him, with John, said, Look on us. And 
he gave heed unto them, expecting to 

6 receive something from them. But Peter 
said, Silver and gold have I none; but 
what I have, that give I thee. In the 
name of Jesus Christ of Nazareth, walk. 

7 And he took him by the right hand, and 
raised him up: and immediately his feet 
and his ankle-bones received strength. 





Acts 3:8-10.] 


PETER PREACHES REPENTANCE. 


59 


8. he . . . stood, and walked, . . . praising God] This and the next 
verse minutely describe the visible evidences of the miracle. Four technical 
medical words are used in vs. 7, 8. The cripple, leaping up, stood and walked 
about; he entered into the temple courts (the word for “temple” does not 
mean the sanctuary or temple proper), and he walked about there again; 
the word describing one who walks about without aid. And he showed his 
faith and devoutness by praising God. 

9. all the people saw him walking] This miracle had a double pur¬ 
pose, no doubt. As some have said, “ miracles are bells to call the people 
to worship.” But this had a far higher purpose; it was to serve as the divine 
testimony to the apostolic teaching. The healed cripple did not praise the 
apostles, but he praised God. He showed his gratitude to the apostles who 
were the messengers of his cure; but he rightly understood their power to 
come from God. This was as the apostles intended. 

10. they knew that it was he which sat for alms] Literally, “And they 
recognized him, that this was he who had been sitting for alms at the beau¬ 
tiful gate of the temple.” Every one believed that this man who was now 
walking and leaping about the temple courts was the same person as the crip¬ 
ple. The people did not charge that there was any pretence or deception 
about the healing. There were too many witnesses of the cure; too many 
knew the facts about the deformed man for any one to question the fact of 
the wonderful cure. This fact filled the people, the Jews in the temple 
courts, with wonder and amazement. It seemed to be a sign from heaven 
such as the Jewish rulers had demanded of Jesus, John 6: 30; compare 
John 4 : 48. 

Suggestive Applications.— 1. Miracles called attention to, and attested 
the truth of, apostolic teaching. 2. Public prayer honors God. 3. There is 
power in meeting together for worship. 4. The gospel of Christ teaches us 
kindly and helpfully to regard the helpless. 5. Therefore almshouses, hos¬ 
pitals, and homes for incurables, for the aged, the blind, the deaf, the wounded 
and the fallen, are the glory of Christianity. 6. This work is to be done in 
the name of Christ; his power and love are the true motive and support. 
7. We are not able to heal the crippled soul, but we may bear that soul to 
Christ and his sanctuary for healing. 8. Some may come to the sanctuary 
for bread or bodily comforts and gain a blessing for the soul. 9. The healed 
and saved should give the glory of their salvation to the Lord. 

Peter Preaches Repentance. 3:11-26. 

Luke gives an outline of Peter’s explanation of the miracle, and of the 


Common Version. 

8 And he leaping up stood, and walked, 
and entered with them into the temple, 
walking, and leaping, and praising God. 

9 And all the people saw him walking 
and praising God: 

10 And they knew that it was he which 
sat for alms at the Beautiful gate of the 
temple: and they were filled with wonder 
and amazement at that which had happened 
unto him. 


Revised Version. 

8 And leaping up, be stood, and began to 
walk • and he entered with them into the 
temple, walking, and leaping, and prais- 

9 ing God. And all the people saw him 
10 walking and praising God: and they took 

knowledge of him, that it was he who sat 
for alms at the Beautiful Gate of the tem¬ 
ple : and they were filled with wonder and 
amazement at that which had happened 
unto him. 








60 


A COMMENTARY ON THE ACTS. 


[Acts 3:11-13. 


persuasive pleas growing out of that explanation. The chief points he made 
were: 1, the miracle was the work of God to glorify Jesus; 2, you Jews 
denied Jesus from ignorance, but Jesus fulfilled prophecy ; therefore, 3, re¬ 
pent and be saved and blessed of God. 

11. the lame man . . . held Peter and John, all the people ran to¬ 
gether] Or, literally, “As he was holding fast to Peter and John, all the 
people ran together.” The words for “the lame man” are omitted in the 
Revised Version. The man clung to the apostles either from fear that his 
lameness might return or more probably to show his gratitude to his bene¬ 
factors. His joyful shouts and the miracle at once brought a crowd. The 
“porch” was a colonnade, covered, and was the one called Solomon’s, im¬ 
plying that there were others; it probably overlooked the Kedron valley, 
and was a favorite walk in winter, John 10: 22, 23. Similar stoas, or 
porches, were found in Greek temples, and in these, philosophers gave in¬ 
struction. Thus the school called Stoics was named from the stoas or porches 
where they taught. Solomon’s porch was on the eastern side of the temple 
area; but why it was so named is not certainly known. Some suppose that 
it was because it was built by Solomon, but this is not very probable; others 
that it was built upon some foundation laid by Solomon, which is more prob¬ 
able. It was the common place of concourse in the temple area. The people 
were wondering over the miracle, and naturally eager to see those who were 
supposed to have performed it, and to know by what magical or other power 
it was done. What kind of men were these ? So the apostles were con¬ 
strained to answer. 

12. wliy look . . . as though . . . we had made this man to walk?] 

Or, literally, “Then Peter beholding answered to the people, Men Israelites, 
why wonder ye at this, or why look stedfastly at us, as if by our own power or 
godliness we had made him to walk?” Peter now speaks for the two 
apostles, answering the questioning looks and acts and no doubt exclama¬ 
tions of the crowd. He calls them “ Israelites,” the second name, not “ Jews,” 
and begins by promptly correcting the first natural but wrong impression of 
the people, in thinking that the apostles had power of themselves to heal the 
man. This denial clears the way for the positive declaration of the Author 
and the purpose of the miracle. 

13. the God of our fathers, hath glorified his Son Jesus] Not the 


Common Version. 

11 And as the lame man which was healed 
held Peter and John, all the people ran to¬ 
gether unto them in the porch that is called 
Solomon’s, greatly wondering. 

12 f And when Peter saw it, he answered 
unto the people, Ye men of Israel, why mar¬ 
vel ye at this? or why look ye so earnestly 
on us, as though by our own power or holi¬ 
ness we had made this man to walk ? 

13 The God of Abraham, and of Isaac, and 
of Jacob, the God of our fathers, hath glori- 


Revised Version. 

11 And as he held Peter and John, all the 
people ran together unto them in the 
‘ porch that is called Solomon’s, greatly 

12 wondering. And when Peter saw it, he 
answered unto the people, Ye men of Is¬ 
rael, why marvel ye at this 8 man ? or why 
fasten ye your eyes on us, as though by 
our own power or godliness we had made 

13 him to walk ? The God of Abraham, and 
of Isaac, and of Jacob, the God of our 
fathers, hath glorified his 8 Servant Jesus; 

1 Or, portico 8 Or, thing 

8 Or, Child: and so in ver. 26; 4: 27, 30. See 
Matt. 12:18; Isa. 42:1; 52:13; 53 :11. 





Acts 3:14-16.] 


PETER PREACHES REPENTANCE. 


61 


apostles, nor any new power, but the power of Israel’s God, healed the man. 
Peter describes Jehovah in the usual Hebrew formula, “ the God of Abra¬ 
ham, and of Isaac, and of Jacob, the God of our fathers.” This would show 
that the apostles were patriotic and loyal to Jewish ideas. They were not 
leaning to heathen or Herodian views. “ Hath glorified his Son,” or “ his 
servant,” literally “ his child,” as the Greek word nalU strictly means, though 
it was often used to designate a servant also. Compare Isa. 42:1; 52:13; 
53:11, where the Messiah seems to be designated as a “servant,” and Matt. 
12 :18. So this fulfilled Christ’s prayer, “glorify thy Son,” John 17 :1, 2. 
Peter charges those before him with delivering up and denying Jesus, their 
Messiah, before Pilate, a Gentile ruler, when the latter had decided to re¬ 
lease him. Comparing the accounts of this event by Luke and Matthew it is 
clear that Pilate had decided to release Jesus, Luke 23:16-20, but that the 
rulers persuaded the multitude to ask Pilate to release Barabbas and to de¬ 
stroy and crucify Jesus, Matt. 27 :20; Mark 15: 11-14. Some in the 
audience that Peter addressed were no doubt also among the “ multitude ” 
persuaded by the priests to cry out against Jesus, “ Crucify, crucify him.” If 
this was so, then the charge was true not merely of the Jewish rulers and 
nation generally, but of the particular persons that Peter was addressing. 
And this is fairly implied in v. 17. That they were persuaded to do it might 
mitigate but could not excuse their offence. 

14. ye denied the Holy One] The Jews would understand this to mean 
the Messiah. He is thus called in Ps. 16 : 10. Thus the demoniacs called 
him, Mark 1:24. The other title, “the Just” or “Righteous One,” see 
Zech. 9:9; Isa. 45: 21, would further identify Jesus and show that Peter 
referred to him as the Messiah. He reminds them that at the trial of Jesus 
before Pilate they desired a murderer to be released, and that they killed the 
“ Prince ” or “ Author of life,” words which Bengel calls “ a magnificent 
antithesis.” See Heb. 2 :10 ; 5 : 9. Then comes another sharp contrast: Ye 
denied Jesus; God raised him up. This last fact he again affirms, and adds, 
“ whereof we [the apostles and disciples] are witnesses.” If this fact could 
have been successfully denied surely these Jewish hearers would have disputed 
it, smarting as they must have been under these serious and direct charges. 
16. faith in his name, hath made this man strong] Or, better, “by 


Common Version. 

fied his Son Jesus; whom ye delivered up, 
and denied him in the presence of Pilate, 
when he was determined to let him go. 

14 But ye denied the Holy One and the 
Just, and desired a murderer to be granted 
unto you; 

15 And killed the Prince of life, whom God 
hath raised from the dead ; whereof we are 
witnesses. 

16 And his name, through faith in his 
name, hath made this man strong, whom ye 
see and know: yea, the faith which is by 
him hath given him this perfect soundness in 
the presence of you all. 


Revised Version. 

whom ye delivered up, and denied before 
the face of Pilate, when he had deter- 

14 mined to release him. But ye denied the 
Holy and Righteous One, and asked for a 

15 murderer to be granted unto you, and 
killed the 1 Prince of life; whom God 
raised from the dead; 2 whereof we are 

16 witnesses. And 3 by faith in his name 
hath his name made this man strong, 
whom ye behold and know: yea, the 
faith which is through him hath given 
him this perfect soundness in the pres- 


1 Or, Author 2 Or, of whom 

8 Or, on the ground of 





62 


A COMMENTARY ON THE ACTS. 


[ACTS 3:17,18. 


faith in his name hath his name made this man strong, whom ye behold and 
know,” Revised Version. Whose name? Clearly, the Prince of life, 
Jesus. There can be no doubt of this. Whose faith ? This is not so clear. 
It may mean the faith of the cripple. So Meyer, Plumptre, and Denton ap¬ 
pear to understand. The Christian Fathers and some modern writers assert 
that Christ and his apostles healed persons without requiring faith from the 
recipient of the healing beforehand. They would then affirm that the cripple 
was healed on the faith of the apostles. Surely they must have had faith to 
believe that he would be healed. Yet it is unnecessary to limit the faith to 
them alone. The cripple may also have had faith in the name of Christ 
He was above forty years old, Acts 4: 22, and must have heard of the mir¬ 
acles Jesus did, and of those the apostles were then doing, Acts 2:43. 
Peter insists upon three things that proved a divine agency in the miracle: 
1, their knowledge of the cripple’s previous condition ; 2, the completeness 
of the cure ; 3, the public, open manner of the healing. It was done “ in 
the presence of you all.” 

17. I wot that through ignorance ye did it] Or, “And now, brethren, I 
know that in ignorance ye did it, as did also your rulers.” Their ignorance 
is admitted, to mitigate their crime. But their “ ignorance ” of what, or in 
what respect ? Does he mean that they did not know it was wrong to pro¬ 
cure false witnesses to put a man to death ? Or, that they knew not that they 
were the means of killing Jesus? The first is not probable, and the second 
could not be true. Or, did their “ ignorance ” consist in not knowing that 
Jesus was the Prince of life, the Messiah? This is the more natural infer¬ 
ence, for this was the main point in a previous discourse of Peter. And 
this ignorance would apply to the “ rulers” quite as truly as to the people. 
Some, as Alexander, say that Peter meant that the Jews and rulers “ acted 
in ignorance of God’s design.” This, however, introduces a controverted 
theological point, which is only incidental in Peter’s argument. It is better 
to understand their “ignorance” to signify that they did not know Jesus as 
the Messiah. This does not justify their crime, nor excuse them, for they 
might have known better; but it is a ground for calling on them to repent. 
Compare Paul’s similar argument to the Athenians, Acts 17 :30. Christ 
prayed “ Father, forgive them; for they know not what they do,” Luke 
23:34; so Paul states that as a persecutor “ I obtained mercy, because I 
did it ignorantly in unbelief,” 1 Tim. 1:13. 

18. But those things, w hich God before had shew ed] Or, literally, 
“ But what God foretold through the mouth of all the prophets, that his 
anointed [Christ] should suffer, he hath so [or, in this manner] fulfilled.” 
Your crime did not prevent the fulfillment of what God foreknew and fore¬ 
told. Even in your wickedness you were unwitting agents contributing 


Common Version. 

17 And now, brethren, I wot that through 
ignorance ye did it, as did also your rulers. 

18 But those things, which God before had 
shewed by the moutn of all his prophets, 
that Christ should suffer, he hath so fulfilled. 


Revised Version. 

17 ence of you all. And now, brethren, I 
know that in ignorance ye did it, as did 

18 also your rulers. But the things which 
God foreshewed by the mouth of all t he 
prophets, that his Christ should suffer, 






A :ts 3:19, 20. J 


PETER PREACHES REPENTANCE. 


63 


towards the fulfillment of that prophecy. It was important to emphasize the 
teachings and fulfillment of the Old Testament Scripture before such an 
audience. 

19. Repent ye therefore, and be converted] Or, “ Repent ye there¬ 
fore, and turn again,” R. V. This call to repentance was no new thing; 
they had heard that through the old prophets, through John the Baptist 
and from Jesus himself. The last word, “be converted” or “turn again,” 
is, however, quite characteristic of the Acts. It occurs 11 times, and in 
all cases except perhaps one it has a spiritual meaning. This also is 
found in the Old Testament: “ turn yourselves from your idols,” Ezek. 14 : 6, 
R. V. “ Return ye, and turn yourselves from all your transgressions.” 
“ Wherefore turn yourselves, and live,” Ezek. 18: 30-32, R. V. Peter’s 
Jewish hearers, familiar with these prophecies, would require no explana¬ 
tion of this call. They would understand also the forceful expression “ that 
your sins may be blotted out,” especially those who were from Greek¬ 
speaking lands. For the same Greek verb is used by Xenophon to signify 
the erasure of a name from a roll. It represents sins as debts charged 
against them, and now the offer is to erase the charges, showing that they are 
cancelled when the people repent. 

when the times of refreshing] Or, “ that so there may come seasons of 
refreshing from the presence of the Lord ; and that he may send the Christ, 
who hath been appointed for you, even Jesus,” R. V. This sen¬ 
tence is a long one, extending in fact through vs. 19, 20, and 21; for the 
sense does not admit of the periods at the end of vs. 19 and 20, noted in the 
Common Version. The meaning is obscure or at best ambiguous in the 
Greek, as it is in the English versions, partly owing to the involved con¬ 
struction. The many explanations and extended discussions of the passage 
must be omitted. Only the result of a study of it can be given in the light of 
them all. The reader should be reminded—1, that Peter was speaking to 
Jews; 2, the apostles in common with patriotic Jews were looking for some 
restoration of Israel (they asked Jesus, “ Lord, dost thou at this time re¬ 
store the kingdom to Israel ?” Acts 1:6); and 3, Peter was proving to them 
that Jesus fulfilled the prophecies in respect to the Messiah. Keeping these 
three points in mind, then we may well believe that Peter, by speaking of 
the “ times of refreshing ” that would come in consequence of the repentance 
of the Jews, intended to refer to the blessed times predicted in prophecy that 
were to come in Messiah’s reign. For brilliant descriptions of this period 
read Isa. 60 and 63, and 65 : 17-25. 

20. shall send Jesus Christ] Or, better, “ That he may send the Christ 
who hath been appointed for you, even Jesus,” R. V. Peter was in sym- 


Common Version. 

19 If Repent ye therefore, and be converted, 
that your sins may be blotted out, when the 
times of refreshing shall come from the pres¬ 
ence of the Lord: 

20 And he shall send Jesus Christ, which 
before was preached unto you: 


Revised Version. 

19 he thus fulfilled. Repent ye therefore, 
and turn again, that your sins may be 
blotted out, that so there may come sea¬ 
sons of refreshing from the presence of 

20 the Lord; and that be may send the 
Christ who hath been appointed for you. 





64 


A COMMENTARY ON THE ACTS. 


[Acts 3 :21, 22. 


pathy with the Israelitisli view and hope that the Messiah would come to 
reign over his people Israel. But Peter was assured that the people must 
repent and turn from their sins to God if they would realize that hope. 
Thus with tact he appeals to them along the line of their strong national 
hopes. You want the Anointed (that is, the Messiah) to come: then repent, 
that God may send the Messiah, even Jesus, who hath been appointed for 
you; for Jesus is the Messiah, as he had proved, Acts 2 : 36. 

21. Whom the heaven must receive until, etc.] Or, better, “Whom 
heaven must receive until the times of the restoration of all things, whereof 
God spake by the mouth of all his holy prophets from of old.” For “the” 
before “heaven” should be omitted, and also “which have been,” as no 
words are found for them in the Greek. The Jews whom Peter was address¬ 
ing would answer to his appeal in vs. 19, 20: “ Our Messiah is to reign over 
Israel, but your Jesus, who you say is the Messiah, you also say has 
ascended to heaven ; we cannot therefore accept Jesus as the Messiah.” 
Peter now anticipates this difficulty, and proceeds skillfully to remove it. 
Jesus is ascended, for heaven must be his throne, his special residence until 
“times [not ‘the times’] of restoration of all things,” those very Messianic 
times of which God has spoken by his prophets from olden time. The 
“ holy ” as applied to prophets does not necessarily mean personal holiness, 
but refers to them as “ holy ” from their official character. The prophets or 
prophecies meant are no doubt similar to those mentioned by Zacharias in 
Luke 1: 70. There he referred to such Messianic predictions as Ps. Ill: 9; 
Jer. 25: 5, 6 ; 30:10; Dan. 9 : 24-26. But the Old Testament is teeming 
with predictions and descriptions of the Messianic times. These should be 
studied by the aid of a good concordance or index of subjects of the Bible. 
This appeal was the strongest that could be made to the Jewish mind, 
trained in the Jewish Scriptures, depressed by the degrading bondage to 
Roman Gentile rulers, yet deeply imbued with the hope of a glorious reign 
of their Messiah. Peter’s discourse, it must be remembered, might be colored 
by his fervent expectation that the whole nation, or the great mass of com¬ 
mon people, would speedily repent, and thus those blessed times predicted 
and looked for by all Jews would immediately come. Their unbelief de¬ 
layed the blessing. This is the point of his argument. He now proceeds to 
show that this is mentioned by Moses, Samuel and the later prophets. 

22. Moses • . said . . A Prophet shall the Lord your God raise up] 
This prophecy is found in Deut. 18 :15-19, and Peter cites it without mate¬ 
rial variation from the Septuagint (Greek version), as that version has 


Common Version. 

21 Whom the heaven must receive until 
the times of restitution of all things, which 
God hath spoken by the mouth of all his 
holy prophets since the world began. 

22 For Moses truly said unto the fathers, 
A Prophet shall the Lord your God raise up 
unto you of your brethren, like unto me; 
him shall ye hear in all things whatsoever 
he shall say unto you. 


Revised Version. 

21 even Jesus: whom the heaven must re¬ 
ceive until the times of restoration of all 
things, whereof God spake by the mouth 
of his holy prophets that have been from 

22 of old. Moses indeed said, A prophet 
shall the Lord God raise up unto you 
from among your brethren, 1 like unto 
me ; to him shall ye hearken in all things 

1 Or, as he raised up me 





Acts 3 : 23-25.] 


PETER PREACHES REPENTANCE. 


65 


come to us. Moses was law-giver and prophet. His prophecy had not been 
fully realized in any person or prophet before the time of Jesus. The Jews 
themselves had virtually acknowledged this in their questions to John the 
Baptist, “ Art thou the prophet ?” . . . “ Why then baptizest thou, if thou 
art not the Christ, neither Elijah, neither the prophet ?” John 1 : 21, 25, 
R. Y. Peter here likewise identifies “the prophet” with the Christ. No 
other prophet resembles Moses the great law-giver as Jesus resembled him. 
Both gave laws to his people. The former gave the old covenant, the latter 
gave the new covenant. 

23. every soul, which will not hear that Prophet] The authority of 
Christ as greater than that of Moses is clearly predicted through Moses him¬ 
self. The penalty is expressed in the Greek version, “ I will require it of 
him,” which points to the author of the punishment. Peter changes this into 
“shall be utterly destroyed from among the people,” which may be suggested 
by the legal phrase “ shall be cut off from among his people,” found in Lev. 
17 : 4, 9, 10; Ex. 12:15. Thus Moses is shown to condemn those listen¬ 
ing to Peter if they refused to acknowledge the teachings of Jesus, since 
Jesus was “the prophet.” The study of the Old Testament, of catechisms, 
and compends of Jewish and Christian doctrines, was required in the 
early church, as the manual called “Teaching of the Twelve” clearly 
shows. 

24. Yea, and all the prophets from Samuel] All Hebrews recog¬ 
nized Samuel as the founder of the school or line of great prophets. Moses 
was pre-eminently the prophet giving the law. Samuel and all those who 
came after him gave God’s authoritative interpretation of the law. In addi¬ 
tion to this, they sometimes predicted the blessings or judgments that were 
to come, but especially the glories of Messiah’s reign, the outpouring of the 
Spirit; the times of healing, “ these days,” this very period which they had 
now reached. 

25. Ye are . . . of the prophets, and of the covenant] The Jews 
were “sons” of the prophets and of the covenant, not in the sense of being 
lineal descendants of the prophets, but in the "sense of being “heirs” to all 
their predictions, promises and blessings, and of all contained in the old 
covenant; literally it reads, “ and the covenant which God covenanted with 
your fathers.” The promise quoted was first made to Abraham in Gen. 12 : 
3; 18:18; 22:18; and later to Isaac and Jacob, Gen. 26:4; 28 :14. Peter 
at this period in his preaching would hardly have expected his Jewish 


Common Version. 

23 And it shall come to pass, that every 
soul, which will not hear that Prophet, shall 
be destroyed from among the people. 

24 Yea, and all the prophets from Samuel 
and those that follow after, as many as have 
spoken, have likewise foretold of these days. 

25 Ye are the children of the prophets, and 
of the covenant which God made with our 
fathers, saying unto Abraham, And in thy 
seed shall all the kindreds of the earth be 
blessed. 


Revised Version. 

23 whatsoever he shall speak unto you. And 
it shall be, that every soul, which shall 
not hearken to that prophet, shall be 
utterly destroyed from among the people. 

24 Yea and all the prophets from Samuel 
and them that followed after, as many as 
have spoken, they also told of these days. 

25 Ye are the sons of the prophets, and of 
the covenant which God 1 made with your 
fathers, saying unto Abraham, And in 
thy seed shall all the families of the earth 

1 Gr. covenanted 


5 









A COMMENTARY ON THE ACTS. 


[Acts 3:26. 


CG 


hearers to infer that this was a call to Gentiles entirely independent of the 
Jews. Their idea, and perhaps Peter’s then, was that the Gentiles were to 
come into Israel, and thus “be blessed” through Israel and not independent 
or outside of it. 

26. you first God, . . . sent him to bless you] Peter does not lose 
sight of his main purpose, which is to urge the Jews to repent. God having 
raised his “Son” or “Servant” (literally “child” or “servant” as in v. 13), 
“ sent him,” indicating the purpose of the act: for what ? “ to bless you,” or, 
literally, “blessing you”; how? by “turning away every one of you from 
your iniquities.” The first call to repent in v. 19, which seemed to be that 
of the apostle, is here repeated in another form, with the forcible added 
argument that God had sent Jesus Christ specially to them first, to turn 
them from sin. Will they hear and obey? 

Suggestive Applications— 1. The Christian worker gives the glory 
of his work to God. 2. God works through fully-consecrated persons. 3. 
Careful observation prevents many stupid mistakes in judging of Christian 
work. 4. We should respect, but not idolize, godly messengers. 5. Repent 
is the great theme, and the first note of the gospel call. 6. Personal sins of 
the people should be kindly but faithfully declared by God’s servants. 7. 
Mitigating circumstances in their sins may be admitted. 8. These, however, 
cannot justify nor excuse the sinner. 9. Pardon is offered to those who will 
repent. 10. Repentance is the way of peace and restoration. 11. Christ 
came to turn men from wickedness and to bless them. 


Arrest, Trial and Release of Peter and John. 4 : 1-22. 

Analysis. —The Jewish rulers were alarmed by the progress of the new 
fakh, and offended by Peter’s charge that they killed Jesus and that God 
had raised him up. So in the evening they arrested the apostles as disturbers 
of the peace and put them in prison. But many accepted the new faith, vs. 
1-4. In the morning Peter and John were brought before the Jewish court 
and questioned. Peter declared again that the cripple was healed by the 
power of Jesus Christ whom they had crucified and God had raised up, vs. 
5-12. The apostles’ courage astonished, and the healed cripple troubled, 
the rulers; they secretly said they could not deny the miracle, but decided 
to forbid the apostles to proclaim Jesus, vs. 13-17. They did forbid them, 
and released them ; but the apostles declared that they must obey God rather 
than men. Peter and John report to the disciples, who appeal to God for 
strength ; the place is shaken; great power, unity and love are shown among 
the disciples, vs. 18-37. 


Common Version. 

26 Unto you first God, having raised up 
his Son Jesus, sent him to bless you, in 
turning away every one of you from his in¬ 
iquities. 


Revised Version. 

26 be blessed. Unto you first God, having 
raised up his Servant, sent him to bless 
you, in turning away every one of you 
from your iniquities. 






Acts 4:1, 2.] ARREST, TRIAL AND RELEASE OF PETER AND JOHN. 


67 


1. as they spake • . . the priests, ... captain of the temple, ... 
Sadducees, came] The crowd and the excitement in the temple alarmed 
the priests and rulers, who would naturally be in the inner court of the 
temple. They promptly decided to quell the disturbance by seizing the 
leaders. This they did as Peter was speaking, coming upon them by sur¬ 
prise, as the Greek verb implies. The “captain (strategos ) of the temple” 
in this case was not the Roman officer whom Luke calls elsewhere chiliareh , 
and who was in the castle of Antonia, but a Jewish officer at the head of the 
Levites who acted as police for the temple. Such a Jewish officer is men¬ 
tioned in 2 Macc. 3:4, and in Josephus ( Antiq. 20:6, 2) where he is designated. 
by the same Greek word, and further is called Ananias, a son of the high 
priest Ananias (JFars, 2 :12, 6). The Sadducees were the ruling faction of 
the Jews at this time. Annas the high priest and Caiaphas belonged to this 
faction. The Sadducees were the social aristocrats, opposed to the Pharisees, 
and inclined to make politics their religion. They denied a resurrection and 
a future life, Matt. 22: 23; Mark 12:18; Luke 20: 27, 37. Their origin 
rests in obscurity. Some say the name is derived from the Hebrew tsaddik, 
righteous; but the arguments for this view are inconclusive. Others with 
more probability trace them from Tsadok, a noted name in Jewish history; 
for Jewish writers call them Tsedukim and followers of Tsadok. The procla¬ 
mation of a resurrection from the dead, and of so notable a proof of the doc¬ 
trine as the resurrection of Jesus, would naturally arouse their sharp oppo¬ 
sition. Thus they became the leaders in a bitter persecution of the apostles 
and of the new faith. It is noteworthy that there is no record of a member 
of this sect becoming a disciple. 

The Pharisees sometimes favored disciples, or did not favor extreme 
measures. Thus Gamaliel, a Pharisee, later secured the release of Peter and 
of the apostles, Acts 5 : 34-40. The Pharisees (the name meaning perhaps 
“separatists”) called themselves Chaberim or “companions,” a brotherhood 
which did not want to be separate from other Hebrews, but did wish to keep 
their people free from the religious and social associations and corruptions 
of Gentile peoples. They were purists, strenuously orthodox Jews, holding 
tenaciously to the written and oral laws of the Plebrews. Thus they were 
opposed to the political and lax views of the Sadducees. Many of the Phar¬ 
isees are said to have become disciples of the new faith, Acts 15 : 5; a marked 
contrast with the obstinate unbelief of the Sadducees. These points need 
to be borne in mind in interpreting the Acts. 

2. Being grieved that they taught. . . and preached] Or, “ Being 
sore troubled because they taught the people, and proclaimed in Jesus the 
resurrection from the dead.” The Greek for “grieved” or “sore troubled” 


Common Version. 

C HAP. IV.—And as they spake unto the 
people, the priests, and the captain of the 
temple, and the Sadducees, came upon them, 
2 Being grieved that they taught the peo¬ 
ple, and preached through Jesus the resur¬ 
rection from the dead. 


Revised Version. 

4 And as they spake unto the people, 
1 the priests and the captain of the temple 
2 and the Sadducees came upon them, being 
sore troubled because they taught the 
people, and proclaimed in Jesus the resur- 

1 Some ancient authorities read the chief 
priests 





68 


A COMMENTARY ON THE ACTS. 


[Acts 4:3, 4. 


is used by Homer “to be in distress” and by Xenophon “to produce with 
labor.” They were greatly troubled, the peculiarity of it being rather vex¬ 
ation than grief—1, because the apostles had the presumption to teach in the 
temple; and 2, because they proclaimed (“preach” has an added sense not 
in the Greek) resurrection in Jesus, that is, in the fact that he had been 
raised, the doctrine of the resurrection “ from the dead.” These last three 
words are not superfluous, but needful to define with precision the kind of 
resurrection meant. The Greek avavraa is, “ resurrection,” is a common word 
in classic Greek. Plato applies it to one who rises before another as a mark 
of respect, Sophocles to one rising from sleep, and Demosthenes to the re¬ 
building of a wall. So Luke says “ the resurrection from the dead,” that his 
Gentile and Greek readers might have no doubt about his meaning. In the 
New Testament “resurrection” always means “to rise from the dead.” 

3. put them in hold unto the next day] Or, “ put them in ward,” 
R. V. Neither “hold” nor “ward” is very felicitous. To place hands on 
them meant, then as now, to arrest them. It was about the ninth hour, near 
three o’clock in the afternoon, when Peter and John entered the temple, 
Acts 3:1. It was therefore late “ eventide,” dusk or twilight, and too late 
for a legal examination that day, for the law forbade sentence after nightfall. 
So they were put “ in ward,” under guard, until morning. 

4. many .. believed; . . about five thousand] “Howbeit” is an old 
form; “ But” of the Revised Version is better. “ And the number of the men 
came to be about five thousand” of the Revised Version is closer to the Greek, 
but not very smooth English. Two questions naturally arise: 1, Did 5000 
believe for the first time that day ? or, 2, Did the whole number of Christians 
now become 5000? The verb for “was” or “came to be” is a form not used 
in Attic Greek, but is found in the Septuagint, in the New Testament and in 
later Greek. It usually means “become” rather than “was.” The older 
writers, as Henry and Gill, and some later ones, as Denton, Hervey in Pulpit 
Commentary , and Stier, hold that 5000 were added that day. And as the first 
clause applies to that day’s assembly, it is natural to limit the 5000 to the same. 
But the majority of writers, as Meyer, Plumptre, Schaff, Alford (with hesita¬ 
tion), Lange, Hackett, and Alexander, hold that the whole number of disci¬ 
ples up to that date was only 5000. The Greek term seems to favor this view, 
though it may equally well mean that the number of men who believed that 
day rolled up or came to 5000. Baur and other skeptical writers say this 
number is an exaggeration, and that it was impossible for the new faith to have 
5000 adherents so early. But the accounts are clear. There were above 500 
in one place before the ascension; there were 120 disciples in Jerusalem, 3000 
converted at Pentecost, and if we say 5000 more at this time then we have 
about 8000 to 10,000 in all; not a large number when we consider the three 


Common Version. 

3 And they laid hands on them, and put 
them in hold unto the next day: for it was 
now eventide. 

4 Howbeit many of them which heard the 
word believed ; and the number of the men 
was about five thousand. 


Revised Version. 

3 rection from the dead. And they laid 
hands on them, and put them in ward 
unto the morrow: for it was now even- 

4 tide. But many of them that heard the 
word believed; and the number of the 
men came to be about five thousand. 






Acts 4:5.] ARREST, TRIAL AND RELEASE OF PETER AND JOHN. 


69 


years’ work and miracles of Jesus, and the work of John the Baptist; since 
the apostles were now reaping the results of these years of gospel labor, even 
if the 5000 are limited to Jerusalem. The statements are indecisive, how¬ 
ever, as to the exact numbers. Again, 3, Did the 5000 include women? 
The Greek word for “men” is the one which usually designates males. 
There is another Greek word for men, that often means both men and women. 
There are exceptions to this usage, but only “ enough to prove the rule.” 
Some, as Olshausen, assert that women were not received until later; but this 
is disproved by the express mention of women among the disciples before 
this date, see Acts 1:14. Hackett conjectures that 5000 includes women, 
because later the “religious equality of the sexes” is “affirmed in the New 
Testament.” But if the latter point were universally admitted instead of 
being in dispute, it surely does not follow that the men would not be counted 
separately. Strictly, therefore, the Greek phrase limits the 5000 to men 
exclusive of women, and this is the view of the majority of early and of 
modern critical writers. Compare the miracle of the feeding of 5000 in 
Matt. 14 : 21 with Mark 6 : 44 and Luke 9 :14. Moreover, in Oriental lands 
it is common to count the men only in speaking of the number in an 
assembly. The conclusion then is that there were 5000 men, exclusive 
of the women. 

5, 6. their rulers, and elders, and scribes, . . . were ... at Je¬ 
rusalem] Revised Version. This describes the assembling of the Jewish 
ecclesiastial court, probably the great Sanhedrin and its advisers, since it was 
held “ in Jerusalem,” words which should be transferred from v. 6 to the 
end of v. 5. See Revised Version. This assembly was called the next 
morning after the arrest. To whom does “ their ” refer ? Perhaps to the 
apostles, since they were Jews, but more probably is used in a free way to 
signify rulers of the Jewish people. The word “ ruler” in the New Testa¬ 
ment is of wide significance, meaning the chief of a synagogue, of a house, 
of a feast, or of any company, Luke 13:14; 12:42; John 2: 9; a high 
priest, Acts 23 : 5, or a member of the Sanhedrin, John 3:1; Luke 24: 20. 
It is here used in a broad sense, and is not limited to members of the great 
Jewish council or court. Those who limit “rulers” thus, make the word to 
be in opposition with “ elders and scribes,” which is grammatically unten¬ 
able ; for then it would read, “ rulers, to wit, elders and scribes.” The San¬ 
hedrin is represented in Jewish literature as composed of 70 or 71 members, 
after the 70 elders who aided Moses, Num. 11 :16, with the high priest as 
presiding officer; 23 members being a quorum, competent for business. The 
members were selected from at least three classes: the priests, the elders, and 
the scribes. The “ elders ” were the recognized representatives of the tribes 
or great families in Israel, a class peculiarly of an Oriental type, an order 
still well known in the East as of the highest authority among the tribes 
east of the Jordan. At this period “elders” could be appointed members 


Common Version. 


Revised Version. 


5 f And it came to pass on the morrow, 
that their rulers, and elders, and scribes, 


5 And it came to pass on the morrow, 
that their rulers and elders and scribes 
were gathered together in Jerusalem; 





70 


A COMMENTARY ON THE ACTS. 


[Acts 4:6. 


of the Sanhedrin. The “ scribes ” were a numerous class, not merely tran¬ 
scribers of the Jewish law, but they also gave every written copy a critical 
examination, and decided as to its accuracy, and if inaccurate were author¬ 
ized and required to destroy the entire copy. They were also interpreters of 
the law, and hence were called also “ lawyers,” and “ doctors ” or “ teachers.” 
Sometimes a scribe was also a priest, as Ezra. See Ezra 7:11, 12. The 
“doctors” or “teachers” no doubt generally gave oral instruction; but some 
wrote out their teachings, as we know, from the Talmud. 

6. Annas the high priest, and Caiaplias, and John, and Alexander] 
Luke now names some important persons who were present. He calls Annas 
“ the high priest,” giving no title to Caiaphas, who appears to have been at 
this time the ruling high priest by Roman appointment. The Roman rulers 
appointed and deposed high priests frequently and arbitrarily, without re¬ 
gard to the Jewish law,* which did not allow the high priest to be removed 
except for misdemeanor. With them a high priest held office for life. 
Annas, called Ananas by Josephus, was a high priest held in high respect 
by the Jews, and as Josephus tells us had five sons and a son-in-law who 
were also appointed high priests, Ant. 20, 8: 6 and 9:1. His sons were 
Eleazar, Jonathan, Theophilus, Matthias, and Ananas, and his son-in-law 
Joseph Caiaphas ; all these were high priests. Luke 3: 2 names both Annas 
and Caiaphas as high priests when John the Baptist began his ministry. The 
record here is consistent with that statement, and with the mention of 
Caiaphas as high priest in Matt. 26 : 3-5; John 11: 49; 18 :13, and is ex¬ 
plained by the arbitrary and frequent changes of the high priest made by 
Roman rulers, as already stated. Nothing further is definitely known of 
John and Alexander. Some suggest that John may have been Johanan Ben 
Zaccai, a noted priest in Jewish history, and Alexander the same as the 
brother of Philo, who was chief of the Jews at Alexandria. The “kindred 
of the high priest” may be rendered the “race” or “kind” or “rank” of 
the ruling priest. Thus “ kindred ” may designate the heads of the several 
courses of priests which served by turns in the temple. See Luke 1: 5. This 
new faith was threatening to affect the foundation and continuance of the old 
form of worship, and they called a full representative assembly with the San¬ 
hedrin to consider how to deal with it. 


Common Version. 

6 And Annas the high priest, and Caia¬ 
phas, and John, and Alexander, and as many 
as were of the kindred of the high priest, 
were gathered together at Jerusalem. 

*Quirinus, Roman governor of Syria, appointed Annas high priest, a.d. 7. Gratus 
Roman procurator of Judaea, deposed Annas in a.d. 15 and appointed Ishmael son of 
Phabi in his place; but in the same year deposed Ishmael and appointed Eleazar son of 
Annas high priest. The next year Eleazar was displaced by Simon; and he by Joseph 
Caiaphas, son-in-law of Annas, in a.d. 17. Caiaplias was deposed in a.d. 37 and Jonathan 
son of Annas appointed, but was removed and his brother Theophilus appointed the same 
year. In a.d. 42 he likewise was deposed in favor of Simon Boethus, who in turn that 
year was removed and Matthias, another son of Annas, appointed. Five others were suc¬ 
cessively high priests from 43 to 62 a.d., when a fifth son of Annas, also named Annas was 
appointed high priest, and held the office for two years. 


Revised Version. 

6 and Annas the high priest was there, and 
Caiaphas, and John, and Alexander, and 
as many as were of the kindred of the 








Acts 4 :7-10.] ARREST, TRIAL AND RELEASE OF PETER AND JOHN. 


71 


7. By wliat power, or by what name, have ye done this ?] Or, “ in 

what name.” It is supposed that “ in the midst ” indicates that the rulers 
sat in a semi-circle, since Hebrew writers represent the members of the San¬ 
hedrin habitually sitting in this way. But in Acts 1: 15 it is said, “ Peter 
stood up in the midst,” when such a circular position is not probable. 
Compare Luke 2 : 46, where a similar phrase occurs. They asked “ by what 
power,” that is, by what kind of physical or other power; they did not ask 
by what moral or legal right the apostles acted. They sought for the sup¬ 
posed secret power. And the second part of their question implies, perhaps, 
that they suspected the secret power to come from the use of some magical 
or forbidden name. Or, they meant to ascertain whose representatives the 
apostles were, as the prime source of the mysterious power to do this miracle. 

8. Peter, filled with the Holy Ghost] This is the fourth recorded 
speech of Peter in the Acts. He is “ filled with the Holy Spirit,” which im¬ 
plies more than that constant inspiration given to the apostles. It designates 
some special and unusual inspiration for this emergency. This gift fulfilled 
the promise of Jesus to his disciples. See Mark 13:11; Luke 12:11, 12. 
He recognizes their official character and dignity and addresses them with 
respect. “ Rulers of the people, and elders,” comprehended the whole gath¬ 
ering present, including the Sanhedrin. See under v. 5. 

9. If we this day be examined of the good deed] Or, literally, “ if” 
or “ since we this day are arraigned for the good deed to the impotent man, 
by what means he is saved.” The “if” implies surprise in Peter’s mind 
that he should be arrested for the cure of the lame man ; it does not imply 
any doubt of the cause, for the rulers’ question was explicit on that point. 
Hence it might be better to read “ since ” for “ if.” The Greek word for 
“examined” is a strong one, used frequently of a judicial action. That is 
its force here, so that “judged,” “arraigned” or “tried” would be a closer 
English equivalent. Peter calls the healing a “ good deed.” The Greek for 
“ impotent ” literally means “ without strength,” for etymologically “ impo¬ 
tent” means “ without power.” It is interesting to note how Peter describes 
the healing: literally, “this man is saved.” It was both a physical and 
spiritual healing; but in the apostle’s mind the saving of the soul was the 
great act rather than the saving or making whole of the body. 

10. Be it known unto yon all, and to all the people] This phrase is 


Common Version. 

7 And when they had set them in the 
midst, they asked, By what power, or by 
what name, have ye done this? 

8 Then Peter, filled with the Holy Ghost, 
said unto them, Ye rulers of the people, and 
elders of Israel, 

9 If we this day be examined of the good 
deed done to the impotent man, by what 
means he is made whole; 

10 Be it known unto you all, and to all the 
people of Israel, that by the name of Jesus 
Christ of Nazareth, whom ye crucified, whom 
God raised from the dead, even by him doth 
this man stand here before you whole. 


Revised Version. 

7 high priest. And when they had set 
them in the midst, they inquired, By 
what power, or in what name, have ye 

8 done this? Then Peter, filled with the 
Holy Spirit, said unto them, Ye rulers of 

9 the people, and elders, if we this day are 
examined concerning a good deed done to 
an impotent man, *by what means this 

10 man is 2 made whole; be it known unto 
you all, and to all the people of Israel, 
that in the name of Jesus Christ of Naz¬ 
areth, whom ye crucified, whom God 
raised from the dead, even in 3 him doth 
this man stand here before you whole. 

1 Or, in whom 2 Or, saved 3 Or, this name 






72 


A COMMENTARY ON THE ACTS. 


[Acts 4:11-13. 


common with Luke in the Acts. See 2 : 14; 4:10; 13 : 38; 28 : 28. The 
healing was not in secret, but public ; everybody knew it. The apostles are 
bold to declare the fact, and by what power and in whose name it was done. 
Then the accused becomes the accuser; the judges and the rulers are boldly 
charged with a crime to their face by the accused. Peter repeats with little 
variation what he had said the night before to the multitude in the temple. 
Literally, “in the name of Jesus the Nazarene whom ye crucified, whom 
God raised from the dead, in this [name] he [the lame man] stands in your 
presence whole.” 

11. This is the stone . . . set at nought] Or, “ He is the stone which 
was set at nought of you the builders, which was made the head of the cor¬ 
ner.” Peter cites from Ps. 118 : 22, and later he applies the same words to 
Christ, 1 Pet. 2 : 7. “Corner” is a figure, and also a Hebraistic phrase for 
leader or ruler, in the Old Testament, as “ Draw ye near hither, all the chief 
[Hebrew, ‘ corners ’] of the people,” 1 Sam. 14 : 38. “ Out of him came forth 
the corner” (literally, “shall come forth the corner-stone”), Zech. 10:4. 
The primary figure is that of a building, wherein a stone rejected as worthless 
by the builders is placed by its worthiness in the principal place at the founda¬ 
tion. Or, when the figure is that of an arch, then the head-stone is the top¬ 
most or key-stone of the arch. In either case the meaning is that Jesus 
Christ is the chief stone in the structure, the one that saves the building from 
destruction, or, to interpret the figure, is the Saviour of his people, who are 
his spiritual temple. 

12. Neither is there salvation in any other] But see Revised Ver¬ 
sion ; literally, “And not in any other is salvation, for there is not another 
name under heaven that hath been given among men wherein we must be 
saved.” The apostle closes all other doors of salvation except Christ. Com¬ 
pare “I am the door” of Jesus, John 10: 9,* and “He that entereth not by 
the door into the sheep fold, but climbeth up some other way,” John 10: 1. 
The sacrifices pointed to and were fulfilled in Christ. Of themselves they 
had no power to save from sin; God alone gave that power through Christ. 
Thus he became the only name and only way of salvation. There is no in¬ 
congruity in thus declaring the only ground of spiritual salvation here. The 
lame man had been healed in body and soul by the power of Jesus Christ; 
this was proof that Jesus was the source of salvation for all. 

13. the boldness of Peter and John, . . . unlearned and ignorant] 

The Jews “beheld” the boldness of Peter and John ; contrast Peter’s bold- 


Common Version. 

11 This is the stone which was set at 
nought of you builders, which is become the 
head of the corner. 

12 Neither is there salvation in any other: 
for there is none other name under heaven 
given among men, whereby we must be 
saved. 

13 Now when they saw the boldness of 
Peter and John, and perceived that they 
were unlearned and ignorant men, they 
marvelled; and they took knowledge of 
them, that they had been with Jesus. 


Revised Version. 

11 He is the stone which was set at nought 
of you the builders, which was made the 

12 head of the corner. And in none other 
is there salvation: for neither is there any 
other name under heaven, that is given 
among men, wherein we must be saved. 

13 Now when they beheld the boldness of 
Peter and John, and had perceived that 
they were unlearned and ignorant men, 
they marvelled ; and they took knowledge 
of them, that they had been with Jesus. 






Acts 4:14-17.] ARREST, TRIAL AND RELEASE OF PETER AND JOHN. 


73 


ness now with liis cowardice in denying his Master even to a maid, Luke 
22:54-62. The Greek for “ perceived ” means to take hold, to grasp, 
Acts 10:34; Eph. 3:18. But “ unlearned” is strictly “unlettered” in 
Greek, which does not mean illiterate, or unable to read and write, but 
rather that they were not persons of learning, versed in literature. So too 
“ignorant” is too strong a word for the Greek iSuoreu, which means “private” 
persons, laymen. Thus Tyndale and Cranmer’s and the old English versions 
more correctly read “ unlearned and laye people ” or “ lay men.” It is in¬ 
teresting to notice that while the Greeks had the old proverb, “ know thy¬ 
self,” yet they called one who knew himself only, an idiotes, a private or 
humble person, and from this comes the English word idiot. The rulers 
“ marvelled ” or wondered at what they saw and heard of these men. They 
could not account for their power, either to heal or to speak so powerfully 
and persuasively. They “took knowledge” or recognized that they had 
been with Jesus. They perceived a close resemblance between the works and 
teachings of the apostles and the works and teachings of Jesus, and traced 
the apostles’ wisdom and power to their training under the Galilsean. Not 
trained in the rabbinical schools, they were “ laymen,” as we would say, that 
is, did not belong to the regular order of Jewish teachers. 

14. they could say nothing against it] “And seeing [literally ‘look¬ 
ing at’] the man who was healed” implies that the healed man was present, 
either as a witness or to see what would be done to his benefactors. This put 
the rulers in a very embarrassing position. They could not deny the mira¬ 
cle, although the phrase literally “they could say nothing” contrary [“it” 
is not in the Greek] implies that they would quickly have denied the heal¬ 
ing or questioned it if they had not been confronted by the man himself. 

15. they . . . commanded them to go . . . out of the council] The 
apostles were sent into some room aside, while the “ council,” the term for the 
great Sanhedrin, considered what w r as best to do to the apostles. They could 
not deny the miracle. It was “ notable,” or strictly “ well known,” which is 
the old sense of notable. It was “ manifest” ; everybody knew of it. It was 
public, too public to be “ hushed up.” So the language implies again as in 
v. 14. 

17. But . . let us . . threaten them] There was no serious inquiry 
respecting the truth of what the apostles taught. The Sanhedrin seems to 


Common Version. 

14 And beholding the man which was 
healed standing with them, they could say 
nothing against it. 

15 But when they had commanded them 
to go aside out of the council, they conferred 
among themselves, 

16 Saying, What shall we do to these men ? 
for that indeed a notable miracle hath been 
done by them is manifest to all them that 
dwell in Jerusalem; and we cannot deny it. 

17 But that it spread no further among 
the people, let us straitly threaten them, that 
they speak henceforth to no man in this 
name. 


Revised Version. 

14 And seeing the man who was healed 
standing with them, they could say noth- 

15 ing against it. But when they had com¬ 
manded them to go aside out of the 
council, they con ferred among themsel ves, 

16 saying, What shall we do to these men ? 
for that indeed a notable 1 miracle hath 
been wrought through them, is manifest 
to all that dwell in Jerusalem; and we 

17 cannot deny it. But that it spread no 
further among the people, let us threaten 
them, that they speak henceforth to no 


1 Gr. sign 





74 


A COMMENTARY ON THE ACTS. 


[Acts 4:18-20. 


have had no discussion about that; they assumed the teaching to be wrong 
and that it must be suppressed. Their only concern was to discover the best 
way to stop it. They could not prohibit them and others from talking about 
the miracle. They wanted to prevent the spread of the teaching. So they 
proposed to forbid the apostles to speak not merely in public, but to any man, 
in this name of Jesus. They could not find any ofience against the law: 
they had arrested them without a charge; they were bound by law to set 
them free. But council must find some pretext for silencing these men. 
They confessed that they were innocent of any legal charge; so they strove 
to crush out truth by authority. The apostles were not to utter the name of 
Jesus to any one. How Luke knew what was done in this secret meeting he 
does not tell us. Perhaps some of the priests who afterwards joined the dis¬ 
ciples, Acts 6:7, were present and reported it. Luke wrote by inspiration ; 
and although inspiration may not be intended to supply information which 
could be readily gained from human sources, it might guide to those sources 
and supply any deficiencies in it needful for the record. 

18. commanded them not to speak .. nor teach] The apostles were 
now called before the council and given the charge or sentence. Thev were 
commanded not to speak at all: “ in no wyse shoulde speake,” says Tyndale’s 
version. The two words “ speak ” and “ teach ” are used to make the com¬ 
mand more rigid; nothing was to be taught or said of Jesus by the apostles. 
This they supposed would soon stop the spread of the new faith. 

19. Whether it he right in the sight of God . . . judge ye] The 
apostles now raise the question which ought to have been considered by the 
council from the first, and in fact the only question. But they had not men¬ 
tioned it. Notice the Kevised reading, “hearken unto you rather than unto 
God.” The apostles did not ask whether it was right in the sight of men, or 
in accord with human laws or the Mosaic commands; but was it right in 
God’s sight ? It was a virtual appeal of their case from the Jewish Sanhe¬ 
drin to the court of God above. Compare the words of Socrates before his 
judges: “You Athenians, I embrace and love you; but I will obey God 
rather than you.” Luther appealed to the example of the apostles when he 
broke away from the papal church. 

20. we cannot but speak] Literally, “forwe are not able not to speak 
what we saw and heard.” That is, we cannot avoid speaking what we saw 
and heard. There was a moral compulsion, an obligation to speak, which 
they dare not and could not disobey. The council might judge for itself 
about obeying God or men; the apostles had settled that question already : 
they must obey God. 


Common Version. 


Revised Version. 


18 And they called them, and commanded 
them not to speak at all nor teach in the 
name of Jesus. 

19 But Peter and John answered and said 
unto them. Whether it be right in the sight 
of God to hearken unto you more than un¬ 
to God, judge ye. 

2‘> For we cannot but speak the things 
which we have seen and heard. 


18 man in this name. And they called them, 
and charged them not to speak at all nor 

19 teach in the name of Jesus. But Peter 
and John answered and said unto them, 
Whether it be right in the sight of God 
to hearken unto you rather than unto 

20 God, judge ye: for we cannot but speak 






Acts 4:21-23.] THE DISCIPLES’ PRAYER AND UNITY OF SPIRIT. 


75 


21. they let them go, finding nothing] The council again threatened 
the apostles with punishment, but were compelled to release or discharge 
them from court because they could find no legal ground on which to hold 
them for trial, so as to sentence them to prison or turn them over to the 
Romans. The people were with the apostles: “ for all men glorified God for 
that which was done.” There was no magic trick, no witchery, no evidence 
of satanic or demoniac power or influence, absolutely nothing unlawful of 
which the Jewish court could accuse the apostles. Then the popular feeling 
ran strong in their favor. It would be dangerous for the rulers to deal 
severely with the apostles in the face of this popular enthusiasm. 

22. For the man was above forty years old] Why is this said? 
Was it the purpose flatly to deny the miracle if the case had been that of a 
child or young person and less known ? So it seems to say. The apostles had 
a message from God, confirmed now by this public, well-known miracle, or sign. 
They say, God requires them to speak. The council would have denied or ques¬ 
tioned the miracle, but they could not, for the lameness had been of long stand¬ 
ing ; it was of a man forty years old and well known among them. The rulers 
are helpless except to threaten: the truth and the apostles triumph this time. 

Suggestive Applications. —1. Opposition serves as a test of the truth. 
2. Persecution kept pretenders out of the Christian body, and bound the 
members closely together. 3. Persons may suffer for doing well when among 
the evil. See 1 Pet. 2 : 20. 4. Persons that are in earnest in their religion 
may be fanatical and wrong, as were the Jewish rulers. 5. God fits his 
servants, as he did Peter, for special service. 6. Plain dealing with wrong¬ 
doers, whether private or public, is the Christian way. 7. In pointing out 
sins plainly, also point out as plainly how to be saved. 8. The Christian 
should so bear himself in the face of opposition that opposers will perceive 
that he has been with Jesus. 9. We must obey God rather than men. 10. 
“ Let Satan’s agents be ever so spiteful; Christ’s servants ought to be reso¬ 
lute.”— Matthew Henry. 11. “A blind mind has a malignant heart and a 
cruel hand .”—Richard Baxter. 12. “ Pride, self-interest and envy teach men 
to hate the truth on account of its friends, and to hate its friends on account of 
the truth.”— Starke. 13. “ To refuse obedience when rulers command a wicked 
act, to prefer to be torn in pieces rather than act against God ... is very dif¬ 
ferent from taking up arms and enticing others to insurrection.”— Tholuck. 


The Disciples’ Prayer and Unity of Spirit. 4:23-37. 

23. being let go, they . . . reported all] This verse begins a new 


Common Version. 

21 So when they had further threatened 
them, they let them go, finding nothing how 
they might punish them, because of the peo¬ 
ple : for all men glorified God for that which 
was done. 

22 For the man was above forty years old, 
on whom this miracle of healing was shewed. 

23 And being let go, they went to their 
own company, and reported all that the 
chief priests and elders had said unto them. 


Revised Version. 

21 the things which we saw and heard. And 
they, when they had further threatened 
them, let them go, finding nothing how 
they might punish them, because of the 
people; for all men glorified God for that 

22 which was done. For the man was more 
than forty years old, on whom this 1 mir¬ 
acle of healing was wrought. 

23 And being let go, they came to their 
own company, and reported all that the 
chief priests and the elders had said unte 

1 Gr. sign 








76 


A COMMENTARY ON THE ACTS. 


[Acts 4:24. 


turn in the history. The English versions mark it by “ And.” The same 
Greek particle Se often occurs, but there is no uniformity in translating it 
into English. In v. 1 it is rendered “And as”; in vs. 5, 23, 24, 32, 36, 
simply “And”; in v. 13, “Now”; in vs. 15, 19, “But”; in v. 21, “So” 
(or “And” in R. V.). This variation in rendering the same word in the 
same chapter is due to the taste of the translators, as Alexander remarks. 
The two apostles, being released, went to their own, meaning the company 
of disciples, including the apostles. They reported what the chief priests 
and elders had said. They no doubt also reported their own words and 
declaration to obey God. The English reader needs to be informed that 
“ company ” has no word in the Greek text to represent it; it is implied in 
“their own.” The two had been tried before the Jewish court; they now 
appealed to Christians. 

24. when they heard that, they lifted up their voice to God] Or, 

“ And they, when they heard it, lifted up their voice to God with one accord,” 
R. V. The disciples now adopt the appeal of Peter and John, and carry it 
to the greater court of heaven, making an impassioned plea at the same time. 
It is a remarkable prayer, the first recorded in apostolical history. For 
though it is said that the disciples were in the habit of praying at former 
meetings, this is the first time the words of their prayer are recorded. Did 
the whole assembly pray aloud ? Or did one lead, as Peter or John, and the 
others repeat aloud the petitions after him ? Or was this a general form of 
prayer already known to all ? Or did one lead, and the others join mentally, 
or by responses as “amen”? It is not possible to answer with certainty. 
Each view has had advocates. Some suppose a special inspiration by which 
all united in the same prayer. This is not improbable, yet it is not necessary 
to assume such an unusual gift. The tone and nature of the record imply a 
spontaneous outburst of prayer, and do not favor the view that they used 
a written or pre-arranged form. Nor does the report of Luke seem like a 
report of a hundred or of ten different prayers, but rather of one. Thus the 
last view seems the most probable one; that is, one apostle led and the 
others joined by responses, a mode that appears later in the Epistles, 1 Cor. 
14:16. They prayed “with one accord,” or mind, a phrase used 10 or 11 
times by Luke. See Acts 1:14. The Greek word Secnora for “Lord” is not 
the common one, but more nearly corresponds to “ Master ”; not in the sense 
of “teacher,” but as master-ruler. So our word “despot” comes from it, but 
has an offensive sense not in the earlier usage of the Greek word. The 
English versions would be improved by marking this difference. Here the 
Lord is the “ Master ” who made all things. 


Common Version. 

24 And when they heard that, they lifted 
up their voice to God with one accord, and 
said, Lord, thou art God, which hast made 
heaven, and earth, and the sea, and all that 
in them is; 


Revised Version. 

24 them. And they, when they heard it, 
lifted up their voice to God with one ac¬ 
cord, and said, O * 1 2 Lord, 2 thou that didst 
make the heaven and the earth and the 

1 Or, Master 

2 Or, thou art he that did make 







Acts \: 25-27.] THE DISCIPLES’ PRAYER AND UNITY OF SPIRIT. ' 77 


25. Who by . . . David hast said, Why did the heathen rage] The 
assembly quoted two verses of the second Psalm, which they saw fulfilled in 
their experience. This incidentally ascribes Psalm 2 to David. For while 
some suspect that “Spirit” is omitted, or that there is some obscurity in the 
Greek text, all agree that David is represented as the author of the Psalm. 
The Psalm is also regarded as a prophecy relating not to David only, but 
also to the Messiah. The earlier Jewish writers and Kimchi so interpreted 
it. But some modern Jewish writers limit it to David, and Roschi says this 
is better, “that we may be able to answer heretics,” meaning Christians. 
Hence the later view denying its Messianic character is weak, because made 
in order to deny the claims of Jesus. The “ peoples” include the Jews; the 
“heathen” were the “Gentiles.” The “rage” in Greek suggests “alarm,” 
as the Greek word was primarily applied to the snort of a horse, then to talk 
boisterously and insolently. 

26. against the Lord, and against his Christ] Or, “ The kings of the 
earth set themselves in array [for an attack], and the rulers were gathered 
together [combining for the attack], against the Lord [Jehovah], and against 
his Anointed,” R. V. 

27. of a truth . . . Herod, and Pontius Pilate, . . . Gentiles, . . • 
Israel] Notice the Revised Version inserts “in this city,” based on four 
of the oldest Greek manuscripts. The phrase seems to be a reflection of Ps. 
2:6,“ Yet have I set my King upon my holy hill of Zion”; Zion standing 
for Jerusalem, which is the place meant by “this city.” Four parties are 
named as combining against “thy holy servant [Greek ‘child’] Jesus.” 
The “Herod” was Herod Antipas, son of Herod the Great, and who beheaded 
John the Baptist at the instigation of Herodias. He was an enemy of Pilate, 
but the two became friends during the trial of Jesus. He built Tiberias and 
named it after the emperor Tiberius, but died in exile. Pilate was the sixth 
Roman procurator of Judaea for about ten years from 25 or 26 a.d., and is 
chiefly known as the ruler who condemned Jesus to be crucified. He also 
died in exile. The “ Gentiles,” or literally “ the nations,” meant all not 
Jews. The “peoples,” a plural to indicate either the widely-scattered Jews 
in the nations, or the two great classes Judaeans and Israelites, or more prob¬ 
ably the older division into twelve tribes. 


Common Version. 

25 Who by the mouth of thy servant 
David hast said, Why did the heathen rage, 
and the people imagine vain things ? 

26 The kings of the earth stood up, and 
the rulers were gathered together against 
the Lord, and against his Christ. 

27 For of a truth against thy holy child 
Jesus, whom thou hast anointed, both 
Herod, and Pontius Pilate, with the Gen¬ 
tiles, and the people of Israel, were gathered 
together, 


Revised Version. 

25 sea, and all that in them is: *who by the 
Holy Spirit, by the mouth of our father 
David thy servant, didst say, 

Why did the Gentiles rage, 

And the peoples 2 imagine vain things? 

26 The kings of the earth set themselves 

in array, 

And the rulers were gathered together, 
Against the Lord, and against his 
3 Anointed: 

27 for of a truth in this city against thy holy 
Servant Jesus, whom thou didst anoint, 
both Herod and Pontius Pilate, with the 
Gentiles and the peoples of Israel, were 

1 The Greek text in this clause is somewhat 
uncertain. 

8 Or, meditate 


*Gr. Christ. 





78 


A COMMENTARY ON THE ACTS. 


[Acts 4:28-32. 


28. to do whatsoever . . . thy counsel determined] Or, “foreor¬ 
dained to come to pass,” so Revised Version; but the Common Version is 
preferable here. Men choose their own way, but the results God may make 
to work for his higher purpose of good, and of redemption. Compare the 
similar phrase, “determinate counsel,” Acts 2: 23. There it states “God’s 
foreknowledge”; here the supremacy of God’s sovereignty when men were 
accusing and condemning Jesus is affirmed. The freedom of man and the 
sovereignty of God stand together; the mystery is accepted; it is not 
explained. 

29. behold their threatening^ : and grant... boldness] Or, “ look 
upon their threatenings.” Do they imply that if the Lord looked upon the 
threats they would dissolve? It suggests the words of the Old Testament in 
respect to Jehovah: “Who looketh on the earth, and it trembleth; he 
toucheth the mountains, and they smoke,” Ps. 104: 32, R. V. But compare 
the case of Elisabeth, Luke 1: 25. Notice the disciples do not pray for safety 
nor deliverance from the threats, nor that their persecutors be crushed ; they 
ask as “ bond-servants ” for boldness to speak the word; and further that 
they might have power to heal in a way that would be recognized as a 
sanction of their message. Observe the Revised reading of v. 30. It might 
be rendered “in stretching forth” thy hand. They prayed that the “signs’’ 
might also prove to the people the power of Jesus. 

31. the place was shaken] Their prayer was answered in no long 
interval by this remarkable sign. Compare the rushing mighty wind on the 
day of Pentecost, Acts 2: 2. At the Pentecost the whole assembly was filled 
with the Holy Spirit, and under his influences they spoke the word of God 
with boldness. Here was the prompt answer: they had the desired power. 

32. were of one heart... they had all things common] Literally, 
“ Now the multitude of the believing were heart and soul one, and not one 
was saying of his possessions [or ‘of the belongings to him’] that they were 
his own, but all things were common among them.” That is, no one called 
what he had his own. The property was held for the common use, but the 
rights of property were not abolished, nor the individual holding of property 
declared to be wrong. This was not compulsory, but rather a voluntary 


Common Version. 

28 For to do whatsoever thy hand and thy 
counsel determined before to be done. 

29 And now, Lord, behold their threaten- 
in s: and gi ant unto thy servants, that with 
all boldness they may speak thy word, 

39 By stretching forth thine hand to heal; 
i'li.i that signs and wonders may be done by 
the name of thy holy child Jesus. 

31 ^1 And when they had prayed, the place 
was shaken where they were assembled to¬ 
gether; and they were all filled with the 
Holy Ghost, and they spake the word of God 
with boldness. 

32 And the multitude of them that believ¬ 
ed were of one heart and of one soul: nei¬ 
ther said any of them that aught of the 
things which he possessed was his own ; but 
they had all things common. 


Revised Version. 

28 gathered together, to do whatsoever thy 
hand and thy counsel foreordained to 

29 come to pass. And now, Lord, look upon 
their threatenings: and grant unto thy 
1 servants to speak thy word with all 

30 boldness, while thou stretchest forth thy 
hand to heal; and that signs and wonders 
may be done through the name of thy 

31 holy Servant Jesus. And when they had 
prayed, the place was shaken wherein 
they were gathered together; and they 
were all filled with the Holy Spirit, and 
they spake the word of God with bold¬ 
ness. 

32 And the multitude of them that believed 
were of one heart and soul: and not one 
of them said that aught of the things which 
he possessed was his own ; but they had 

1 Gr. bondservants 







Acts 4 : 33, 34.] THE DISCIPLES’ PRAYER AND UNITY OF SPIRIT. 


79 


offer of individual property for the common use and good of the community. 
The narrative in Acts 2: 42-47, and here, does not denounce individual right 
or ownership in property. In apostolic labors with Jesus the twelve had 
become accustomed to a common purse or bag, carried by Judas. This ideal 
of life which some philosophers have yearned after, the twelve attained. 
But it did not long continue.* Some writers, as J. A. Alexander, hold that 
this language does not necessarily mean that they had a literal, absolute 
community of goods, but only a virtual one, “ arising from the practice of the 
most disinterested and self-sacrificing Christian love.” See below under 
v. 34. 

33. great power • • . great grace] The disciples witnessed to the 
resurrection with great power. The resurrection was the offensive doctrine 
to the Sadducees and the Sanhedrin, but a fact constantly emphasized in 
the apostolic work. The “great powder” means not only eloquence and force 
of argument, but great spiritual power. Then “grace” means favor—favor 
of God and men. Compare what is said of Jesus, Luke 2 : 52. 

34. Neither . . . any . . . that lacked] Or, literally, “ For not any 
one among them was needy,” or “destitute.” The “for” points to a reason 
already given for what is now stated. What was that reason? It must be 
either in v. 33, that immediately precedes, or in v. 32. Some say it is in the 
last clause of v. 33. Others refer it to the statement in v. 32. In consequence 
of the unity of spirit and the voluntary sharing of goods, no one in the infant 
community was needy or in want. In favor of the first view is: it gives 
“for” the usual grammatical construction and sense. It then means that 
God so favored the disciples that they were free from poverty or the distress 
that comes from destitution. The blessing of God was such that there was 
enough among the disciples to supply the need of every one, and that was 
because of the “great grace” or blessing of God upon them. Thus Alexander 
interprets it. The second view requires that v. 33 be read in a parenthesis. 
This is not uncommon. But it also makes an illogical conclusion, thus: 
“they had all things common, because (or for) not one among them was 
destitute.” Now this statement should be exactly reversed to make logical 
sense, thus: “ no one among them was needy, because (or for) they had all 
things common.” But this is not what the sacred writer says. There is 
another (3) view, a modification of the first one. There is a double “for” 
in this v. 34, shown by a double “for” in the Revised Version. Meyer 
holds that the first “for” assigns the result of the “great grace” in v. 33, 


Common Version. 

33 And with great power gave the apostles 
witness of the resurrection of the Lord 
Jesus: and great grace was upon them all. 

34 Neither was there any among them that 
lacked: for as many as were possessors of 
lands or houses sold them, and brought the 
prices of the things that were sold, 

1 Some ancient authorities add Christ 


Revised Version. 

33 all things common. And with great 
power gave the apostles their witness of 
the resurrection of the Lord Jesus 1 : and 

34 great grace was upon them all. For 
neither was there among them any that 
lacked : for as many as were possessors of 
lands or houses sold them, and brought 
the prices of the things that were sold, 


* For special note on Community of Goods, see Appendix, p. 357. 







80 


A COMMENTARY ON THE ACTS. 


[Acts 4:35-37. 


and v. 34 explains what that grace produced. He renders freely, thus: 
“For there was found no one needy among them, because, namely, all pos¬ 
sessors of lands or houses sold them,” etc. The forms of the Greek verbs 
Meyer suggests represent a continuous act or practice. The punctuation of 
the Revised Version does not favor the first part of this rendering, though it 
does the last. But full punctuation marks are comparatively modern, not 
being found in the oldest Greek texts. This third view appears the best. 

85. laid them down at the apostles 5 feet] Two kinds of possessions 
were here mentioned among those sold, lands and houses. Other possessions 
may have been sold, but they are not specified here. In Acts 2: 45 the gen¬ 
eral statement is “ possessions and goods.” The prices the lands and houses 
brought were laid at the apostles’ feet. This was an eastern custom. Cicero 
speaks of a certain sum of gold that was paid “ before the feet of the praetor 
in the forum,” or market-place. The acts of disciples in putting the moneys 
at the feet of the apostles implies that the money was devoted to the Lord, 
as it would be if cast into the temple treasury. The apostles were naturally 
accorded the highest place of authority in the infant assembly. They would 
direct the use or distribution. Notice it is not said that the apostles distributed 
it, but that distribution was made, doubtless with their approval, and, as Acts 
6 :1 would imply, under their personal supervision. Observe that the giving 
was not an equal portion to each one, nor was it indiscriminate, but “ according 
as any one had need,” R. V. This fairly implies an intelligent knowledge 
of that need in each individual case. It is not stated how this information 
was gained. 

86, 37. Barnabas, ... of Cyprus, ... brought the money] Luke 

gives two illustrations of the selling of lands and possessions: 1, Joseph 
Barnabas, a Levite of Cyprus; 2, Ananias and his wife Sapphira. The two 
illustrations are evidently contrasted, though the English reader does not 
perceive this very readily because of the arbitrary chapter divisions of the 
English versions. Joses, or more correctly “Joseph,” was surnamed Bar¬ 
nabas, meaning “son of exhortation” or of “prophecy.” How he gained 
this name, or by whom it was given, is not known. It has been naturally 
supposed that the name implies some special or official gift or quality. He 
was physically a large man, in contrast with Paul; hence was called Jupiter 
at Lystra, Acts 14:12. Tradition reported by Clement of Alexandria, 
Strom. 2:116, says he was one of the seventy. He was related to Mary, the 
mother of John Mark, then living at Jerusalem. See Acts 12:12; Col. 
4:10. Some suppose that he was educated at Tarsus and learned tent- 


Common Version. 

35 And laid them down at the apostles’ 
feet: and distribution was made unto every 
man according as he had need. 

36 And Joses, who by the apostles was sur¬ 
named Barnabas, (which is, being interpret¬ 
ed, The son of consolation,) a Levite, and 
of the country of Cyprus, 

37 Having land, sold it , and brought the 
money, and laid it at the apostles’ feet. 


Revised Version. 

35 and laid them at the apostles’ feet: and 
distribution was made unto each, accord¬ 
ing as any one had need. 

36 And Joseph, who by the apostles was 
surnamed Barnabas (which is, being in¬ 
terpreted, Son of 1 exhortation), a Levite, 

37 a man of Cyprus by race, having a field, 
sold it, and brought the money, and laid 
it at the apostles’ feet. 

1 Or, consolation 





Acts 5.] 


ANANIAS AND SAPPHIRA. 


81 


making there. See Acts 9:27 ; 11:25, and 1 Cor. 9:6. He was a Levite 
and therefore not a proselyte, but a native-born Jew of the tribe of Levi. 
This, however, raises a difficulty, especially with the Revised Version.* 
How could he be a Levite and “ a man of Cyprus by race,” in the usual 
sense of “ race” ? Barnabas must have been a Jew, not a Cyprian. He might 
have been a Jew and have been born in Cyprus of Jewish parents. And 
this is what the Greek literally says: “ a Levite, a Cyprian by birth.” He 
was both a Jew and a Cyprian. So the reading of the Authorized Version 
is to be preferred as less misleading than that of the Revised Version. We 
shall meet a similar infelicity of the Revised Version in Acts 18 : 2, 24. He 
had land, a farm or field, sold it, brought the money, and laid it at the 
apostles’ feet. Either the prominence of his labors with Paul after this act, 
or the peculiar character of the act itself, caused it to be recorded. 

Suggestive Applications. —1. True Christians help one another in trou¬ 
ble. 2. Prayer brings comfort, wisdom, strength, indeed every needed spirit¬ 
ual blessing. 3. The New Testament exalts the unity of believers; the 
nineteenth century glories in the great variety of its faiths: there are 143 
religious denominations in the United States! 4. An appeal to the Lord in 
all moral cyclones is the safest course for the beleaguered Christian. 5. The 
ideal condition of society can come only in a completely Christian com¬ 
munity. 6. The one mind and one spirit must precede any real co-operation 
in labor or real unity of Christendom. 7. When there comes “great grace” 
in any community there will be no destitution which the common resources 
cannot and will not fully supply. 8. When Christ’s enemies are threatening 
and bold, Christians should pray for greater boldness for his sake. 9. When 
free, every one goes to his own company; to the bar-room, ball-room, theatre, 
gambling-house, club-house, or home, to see the sick, or to the place of prayer. 
At death all will go to “ their own ” ; to those of like spirit with themselves. 

Ananias and Sapphira. 5 :1-11. 

This narrative is a continuation of the account in the closing verses of the 
last chapter. The act of Ananias and Sapphira is put in contrast with that 
of Joseph Barnabas. 

Analysis. —The liars fell dead, producing great awe, vs. 1-11; many 
signs followed, vs. 12-16; the apostles were arrested, put in prison, but set 
free by an angel, and bid to speak in the temple—they were brought thence 
before the council, vs. 17-28; Peter again charged the rulers with slaying 
Jesus—Gamaliel advises to let them alone—the rulers order the apostles to 
be beaten and set free—they continue to teach and proclaim Jesus, vs. 29-42. 

The disciples were in great peril from within and from without. The 
signs and wonders attracted multitudes; the great self-denial and benevo¬ 
lence exposed them to impostors, and opened the door for secret indulgence 


* The Revised Version renders the Greek word yeVo? by six different English words: 
“race,” “kind,” “kindred,” “stock,” “offspring,” “countryman.” See for example, Mark 
7:26; 9:29; Acts 4:6; 13:26; 17:28; 2 Cor. 11:26. This is in violation of the usual rule 
to render the same Greek word by the same English equivalent. 

6 





82 


A COMMENTARY ON THE ACTS. 


[Acts 5:1-3. 


in idleness, covetousness and hypocrisy. To prevent this, a signal punish¬ 
ment is sent. 

1. Ananias, with Sapphira] The name Ananias is applied to three 
different persons in the Acts: 1, a worthy disciple of Damascus who was sent 
to open Saul’s eyes, Acts 9:10; 2, the high priest before whom Paul was 
arraigned, Acts 23 : 2; and 3, this Ananias. The name occurs in the Greek 
version of the Old Testament in Neh. 3: 23, and for the Hebrew Hananiah, 
which means, God is gracious. Sapphira may mean “beautiful” or a 
“sapphire.” Nothing more is known of them than is related in this chapter. 

2. kept back part of the price] Or, “ kept back from the price.” 
The Greek for “kept back” means literally “set aside” or “appropriated” 
from the price; in classical speech it refers to embezzlement or stealing. It 
is used in Titus 2:10, where the English versions render it “ purloining.” 
Thus the whole was professedly devoted to the Lord; Ananias abstracted or 
stole “ from the price,” for it was not his, but the Lord’s. “ His wife also 
being privy to it,” literally, “also the wife” “knowing with” him of it. 

brought a certain part] Or, “ brought some part,” implying a small 
part. They kept the larger share, and this in some sense aggravated their 
guilt. They implied that they had brought the whole price. It was an 
acted lie. The appearance was that of large-hearted self-denial. It covered 
a covetous, lying scheme more likely to deceive than a spoken lie. Placing 
the money thus ostentatiously at the apostles’ feet implied grace like that 
of Barnabas. Such hypocrisy threatened the purity and peace of the entire 
community of saints. It was a sin worse than Achan’s, Josh. 7 :16-26. For 
Achan took of the public spoil. Achan disobeyed an explicit command of 
the Lord. But Ananias professedly gave his money to the Lord to gain 
favor, then appropriated it to his own use. He may have wished to live 
better than the others, or not to be dependent on the common fund. But his 
act would destroy confidence, as well as sincerity and purity; if allowed to 
go on, it would destroy the community itself. 

3. why hath Satan filled thine heart] Satan rather than the Holy 
Spirit filled his heart. Several facts can fairly be inferred from this: 1, 
Satan is a real being acting upon and influencing men to evil; 2, Ananias 
had the power to resist Satan’s influence; for if otherwise he should not 
have been blamed. See James 4:7. Ananias may have intended to deceive 
the apostles only. Peter says he lied to, or tried to deceive, “ the Holy 
Spirit.” He was giving this sum not to the apostles, but to God. Thus as 


Common Version. 

C HAP. V.—But a certain man named Ana¬ 
nias, with Sapphira his wife, sold a pos¬ 
session, 

2 And kept back part of the price, his wife 
also being privy to it, and brought a certain 
part, and laid it at the apostles’ feet. 

3 But Peter said, Ananias, why hath Satan 
filled thine heart to lie to the Holy Ghost, 
and to keep back part of the price of the 
land? 


Revised Version. 

5 But a certain man named Ananias, 
with Sapphira his wife, sold a possession, 

2 and kept back part of the price, his wife 
also being privy to it, and brought a cer¬ 
tain part, and laid it at the apostles’ feet. 

3 But Peter said, Ananias, why hath 
Satan filled thy heart to * lie to the Holy 
Spirit, and to keep back part of the price 


1 Or, deceive 







Acts 5:4-7.] 


ANANIAS AND SAPPHIRA. 


83 


the Holy Spirit was present in the assembly, this act of Ananias was an 
attempt to cheat, to deceive the Holy Spirit. How did Peter know of this 
lie? We are not informed. Probably as Elisha knew of the deceit of Ge- 
hazi, 2 Kings 5:26. Peter says that “land” was the “possession” that 
Ananias sold. 

4. after it was sold, was it not in thine own power 2] These ques¬ 
tions of Peter make it evident that selling property for the common good by 
any person who had become a disciple was entirely voluntary. They need 
not sell, or, if they sold, the money was still their own to do with it as they 
willed. It was the basest of sins therefore to pretend to give all and keep a 
part. If Peter knew that every disciple ought to sell his possessions, and 
that he was compelled to give up all that he had when he became a Christian, 
then his words were a mockery. But Peter is amazed at the wickedness of 
the cheat. “ How is it,” that is, what happened, what led you to conceive, 
literally, what put or “ fixed ” this thing in thy heart ? As if he could not 
believe that Ananias could think, nor Satan even could persuade him to 
think, of such an awful sin. This was a lie not to men, but to God. 

5. Ananias . . • fell down, and gave up the ghost] Peter spoke no 
formal sentence. He merely exposed the sin of Ananias. The narrative 
gives the impression that this sudden death was a “ visitation of God.” It 
brought great awe upon the community. Unbelievers ever since the days 
of Porphyry have said that this punishment was out of proportion to the sin. 
But if due weight is given to the corrupting and destructive principle of this 
sin, to the deliberate nature of the act and to the intent to deceive, with the 
evil results all these would bring, the punishment may appear merciful 
rather than severe. It would deter others, and preserve the purity and 
power of the disciples. 

6. young men arose, ... and buried him] In eastern countries the 
burial follows very soon after death. The term “young men,” literally 
“younger” men, does not probably designate an official class, in contrast 
with “ elders,” though 1 Pet. 5 : 5 has been thought to indicate such a class; 
but the argument for it is weak and inconclusive. The younger men present 
would in the course of nature be expected to perform this service. As cus¬ 
tomary in the East, the body was “ wrapped around,” as the Greek implies, 
with his abba or outer garment, and carried out at once for burial. 

7. three hours after, when his wife] It would seem strange to us, 


Common Version. 

4 While it remained, was it not thine 
own? and after it was sold, was it not in 
thine own power? why hast thou conceived 
this thing in thine heart? thou hast not 
lied unto men, but unto God. 

5 And Ananias hearing these words fell 
down, and gave up the ghost: and great fear 
came on all them that heard these things. 

6 And the young men arose, wound him 
up, and carried him out, and buried him. 

7 And it was about the space of three 
hours after, when his wife, not knowing 
what was done, came in. 


Revised Version. 

4 of the land? While it remained, did it 
not remain thine own ? and after it was 
sold, was it not in thy power ? How is it 
that thou hast conceived this thing in 
thy heart ? thou hast not lied unto men, 

5 but unto God. And Ananias hearing 
these words fell down and gave up the 
ghost: and great fear came upon all that 

6 heard it. And the 1 young men arose 
and wrapped him round, and they carried 
him out and buried him. 

7 And it was about the space of three 
hours after, when his wife, not knowing 

1 Gr. younger 






84 


A COMMENTARY ON THE ACTS. 


Acts 5:8-11. 


with our modes of life, that the death of the husband should not be known to 
the wife before burial, when the two were in the same city. But this is less 
marvellous under the eastern modes of life. Custom, the hot climate, the 
strong sense of defilement from contact with a dead body, would all tend to 
hasten burial, besides the sense of awe caused by the manner of the death. 
The three hours would give time for the burial and return of the “ younger 
men,” who were now at the door, as v. 9 implies, 

8. Tell me whether ye sold the land for so much] She knew not 
what her husband had said. There was no chance for collusion here, as 
there had been about the retaining of part of the price. Sapphira answered 
therefore according to the plan secretly agreed upon between her husband 
and herself. Perhaps Peter pointed to the sum of money still before the 
apostles where Ananias had placed it. His question was calculated to 
awaken her conscience and prompt her to a confession. But no, she declared 
it was all they received for the land. And the plot to deceive was at once 
revealed. 

9. How is it that ye have agreed together to tempt the Spirit] 

Or, literally, “ How then was it agreed by you.” Prof. Vincent notes that 
the Greek signifies a “ harmony,” as of sounds. The secret plot was out: 
they had agreed together to lie. This showed that it was not a sudden act. 
They had formed a deliberate plot. It was testing the Holy Spirit. The 
Spirit had come upon the whole assembly. Could he come or remain with 
this awful secret sin unpunished ? Peter saw the result: she must follow 
her husband. Filled with the Spirit, Peter foretells what would at once 
come to pass: she would be carried out. 

10. the young men came in, and found her dead, and ... buried 
hev\ The swift judgment was announced rather than pronounced. Sapphira 
fell down and died, was carried out and buried beside her husband. The 
assembly was purified of this awful sin. “ If any man destroyeth the temple 
of God, him shall God destroy: for the temple of God is holy, which temple 
ye are,” 1 Cor. 3:17, R. V. 

11. great fear came upon all the church] Or, “upon the whole 
church.” The “fear” was both dread and awe. It first pervaded the 
assembly of believers, and then extended to all outside of the new com- 


Common Version. 

8 And Peter answered unto her, Tell me 
whether ye sold the land for so much ? And 
she said, Yea, for so much. 

9 Then Peter said unto her, How is it that 
ye have agreed together to tempt the Spirit 
of the Lord ? behold, the feet of them which 
have huried thy husband are at the door, 
and shall carrv thee out. 

10 Then fell she down straightway at his 
feet, and yielded up the ghost: and the 
young men came in, and found her dead, 
and, carrying her forth, buried her by her 
husband. 

11 And great fear came upon all the 
church, and upon as many as heard these 
things. 


Revised Version. 

8 what was done, came in. And Peter an¬ 
swered unto her, Tell me whether ye sold 
the land for so much. And she said, Yea, 

9 for so much. But Peter said unto her, 
How is it that ye have agreed together to 
try the Spirit of the Lord ? behold, the 
feet of them who have buried thy hus¬ 
band are at the door, and they shall carry 

10 thee out. And she fell down immediately 
at his feet, and gave up the ghost: and 
the young men came in and found her 
dead, and they carried her out and buried 

11 her by her husband. And great fear 
came upon the whole church, and upon 
all that heard these things. » 







Acts 5:12.] 


THE APOSTLES’ MIRACLES. 


85 


munity who heard of the awful judgment. This is the first use of eKK^tria to 
designate the Christian Church. The word church occurs in the Common 
Version of Acts 2 : 47, but is not in the best Greek text. It is found also in 
Matt. 16 :18, but is there used by anticipation, and in Matt. 18 :17 it refers 
to the “congregation” such as was common in Jewish synagogues. The 
Greek word is frequently used in the Greek version of the Old Testament to 
designate the “assembly” or “congregation” of Israel, see Deut. 18:16; 
23:1; Ps. 26 :12; 68 : 26; and in classic Greek to describe any meeting or 
organization of citizens. Thus it was a suitable word to designate the new 
Christian community. It is translated “congregation” in Tyndale’s and in 
some older English versions. 

Suggestive Applications. —1. Husband and wife may help each other 
in evil as well as good. 2. To use for ourselves what we have devoted to 
God is to lie to God. 3. Satan is a real being influencing men to sin. 4. 
Secret plots to conceal fraud and any wrong are fruitless before God. 5. God 
deals with the spoken, the acted and the intentional lie. 6. God’s provi¬ 
dential acts vindicate his justice and power. 7. His judgments fill the good 
with awe and the evil with alarm. 


The Apostles’ Miracles. 5 :12-16. 

12. by the hands of the apostles were many signs and wonders] 

The awful judgment upon Ananias and Sapphira was followed by increased 
power within the community to work signs, just as the exclusion of Achan 
was followed by the victories of Israel at Ai, Josh. 7 and 8. The phrase 
“ by the hands” not merely describes the instrumental agency (Alexander); 
indeed it may not be intended to designate by what particular agency the 
apostles worked miracles; it rather is a Hebraistic mode of saying that “ by 
the power of the apostles” were many signs and wonders wrought. For the 
hand or arm is the emblem of power. The “signs and wonders” would tend 
to confirm the authority and teaching of the apostles. Two things were 
important in the beginning of Christianity: 1, miracles to attract attention 
to the new truth; 2, to confirm the authority and teaching of the apostles. 

they were all . . . in Solomon’s porch] Who were the “ all ” there ? 
1, the whole body of the disciples, say Alexander, Meyer, and Hervey; 2, 
the apostles, say Alford, Olshausen, and Spence, and 3, others say the people. 
The first is grammatically improbable, since it makes the “all” refer back 
to v. 11 for an antecedent; but in that case it should be to “the church” and 
“ all that heard” of the judgment on Ananias. See Revised Version. More¬ 
over, the disciples had now become several thousands, too large a number, 
even on the lower computation, to meet in the temple statedly. It is more 
natural to take the “ all ” as referring to the apostles and the people among 
whom the signs were wrought, thus referring simply and generally to those 


Common Version. 


Revised Version. 


12 And by the hands of the apostles 
were many signs and wonders wrought 
among the people; (and they were all with 
one accord in Solomon’s porch. 


12 And by the hands of the apostles were 
many signs and wonders wrought among 
the people; and they were all with one 






86 


A COMMENTARY ON THE ACTS. 


[Acts 5:13-15. 


noticed in the previous clause. The “people” may include such disciples 
as were accustomed to gather there. See v. 13. 

13. of the rest durst no man join himself to them] Who are here 
meant by “ the rest” ? It seems to stand in contrast with the “ all ” of v. 12. 
If it does, then “the rest” might refer to Pharisees, rulers, and the crowd 
generally. Meyer seems to take it in this sense, and suggests that the rulers 
and others did not molest or annoy the church. But v. 17 seems against 
this view, besides being untenable on grammatical grounds, as Alexander 
has shown. Nor can it refer to those not disciples (Kuinoel), as if none now 
dared become disciples, for the next verse is against this view, since it fairly 
declares that more were “ added to the Lord.” Others suppose it meant that 
the other wealthy persons, of whom Ananias had been one, were afraid to 
join the disciples. So Morus, itosenmuller, and Denton suppose. This 
seems a strained interpretation. If this was meant we would have expected 
a more definite statement of it. Alexander in adopting it sees objections to 
it. The previous clause refers to the “all” as of “one accord” or “one 
mind” ; unselfish, not grasping and deceitful, as Ananias and Sapphira; and 
this unselfish spirit now prevailed, so that from those of any other spirit, 
“ the rest,” durst no man join the disciples. Those who from any motive 
were not worthy were kept from joining, whether wealthy or poor. This 
gives a clear, consistent sense, and is in accord with the grammatical con¬ 
struction. 

14. multitudes both of men and women] Two things are noticeable 
here: 1, the believers are “ added to the Lord,” the church is not mentioned; 
2, men and women, both sexes are mentioned. There was no difficulty then 
about admitting women; and it favors the view that in the 5000 men added, 
Acts 4 : 4, only men were counted, though women might also have been added 
at that time. The Greek construction is somewhat peculiar in this verse and 
in the last clause of v. 13. In contrast with “the rest” who durst not join 
them, Luke adds literally, “ But the people magnified them, and rather more 
[than less] believers were added to the Lord, multitudes of men and of 
women.” The effect was just the opposite of what some might suppose. 
The judgment did not deter right-minded persons; it rather drew them to 
the new faith. 

15. Iusomuch that they brought forth the sick] Or, “so that they 
brought the sick.” As a result of this new turn in affairs, to wit, the fresh 


Common Version. 

13 And of the rest durst no man join him¬ 
self to them: but the people magnified 
them. 

14 And believers were the more added to 
the Lord, multitudes both of men and wo¬ 
men ;) 

15 Insomuch that they brought forth the 
sick into the streets, and laid them on beds 
and couches, that at the least the shadow of 
Peter passing by might overshadow some 
of them. 


Revised Version. 

13 accord in Solomon’s porch. But of the 
rest durst no man join himself to them : 

14 howbeit the people magnified them; i and 
believers were the more added to the 
Lord, multitudes both of men and 

15 women; insomuch that they even carried 
out the sick into the streets, and laid 
them on beds and 2 couches, that, as Peter 
came by, at the least his shadow might 


1 Or, and there were the more added to them, 
believing on the Lord 2 Or, pallets 







Acts 5:16,17.] APOSTLES AGAIN IN PRISON; MIRACULOUSLY RELEASED. 87 


manifestation of powers through the apostles, and the great increase of mem¬ 
bers joining the new faith, the “ multitudes,” see v. 14, carried out the sick 
into the streets, and laid them on “ couches ” such as they reclined upon at 
table, and on beds [Greek Kpapparuv, “little beds”], that, “as Peter came by, 
at least his shadow might overshadow some of them.” It is not expressly 
said that these were cured by Peter’s shadow falling on them. Some think 
it is implied by the last clause of the next verse. 

1G. a multitude . • . bringing sick folks] A great crowd came, not 
only of those in Jerusalem but from towns all around Jerusalem, bringing 
their sick and those vexed with unclean spirits, which may describe the 
epileptics or the demoniacs, see Acts 16 :16, and they “were healed all” or 
“ every one,” as the English versions read. This states more fully and with 
some details what was before stated in v. 12. It was a manifestation of “ signs 
and wonders” greater than any before mentioned in apostolic history. It 
reminds us of the promise of Jesus: “He that believeth on me, the works 
that I do shall he do also; and greater works than these shall he do; because 
I go unto the Father,” John 14 :12, R. V. Here the promise seems to have 
a fulfillment. 

Suggestive Applications. —Judgments alarm hypocrites, but draw the 
sincere. 2. The church has power in proportion as it is pure. 3. Infidels 
are afraid of the power which they affect to despise. 4. Sin makes every one 
an unclean spirit. 5. The power of Christ can cleanse and heal all forms 
of sin and uncleanness. 

Apostles Again in Prison; Miraculously Released. 5:17-25. 

17. Then the high priest rose up] This marks another turn in affairs. 
All the people are carried away with the works and words of the apostles. 
The high priest, either Caiaphas or Annas, with the rulers named in Acts 
4 : 5, 6, were aroused; they “ rose up ” against the new faith. The “ rose up” 
here and standing in v. 25 are characteristic of Oriental life. The Asiatics 
are a sitting race. They sit in their shops, at bread-making, washing, planing, 
and in most of their trades. The servant sits with his mhster, a traveller 
sits with his host. An Oriental sits in numberless cases when an Occidental 
would stand. So to stand is very expressive of determination or anger in an 
Oriental. The leaders in this new attack were the Sadducees. They had 
led in the attack before. Now they are specially designated as a “sect,” or 
better, the school or party of the Sadducees. The motive was “ indignation,” 
or rather “jealousy,” strong zeal springing from envy. The Sadducees 


Common Version. 

16 There came also a multitude out of the 
cities round about unto Jerusalem, bringing 
sick folks, and them which were vexed with 
unclean spirits: and they were healed every 
one. 

17 Then the high priest rose up, and all 
they that were with him, (which is the sect 
of the Sadducees,) and were filled with in¬ 
dignation, 


Revised Version. 

16 overshadow some of them. And there 
also came together the multitude from 
the cities round about Jerusalem, bring¬ 
ing sick folk, and them that were vexed 
with unclean spirits: and they were 
healed every one. 

17 But the high priest rose up, and all 
they that were with him (w ho were the 
sect of the Sadducees), and they were 






88 


A COMMENTARY ON THE ACTS. 


[Acts 5:18-2L 


wanted to retain their influence; the apostles were making the doctrine of 
the resurrection popular, a doctrine violently hated by the Sadducees. Com¬ 
pare also Josephus, Antiq. 20 : 9, 1. 

18. put them in the common prison] Or, “put them in public ward,” 
R. V. They were under guard or keeping, so the Greek Tjjpijo-is means; in 
v. 19 the Greek <£vAa/ci}? means prison, into which they were next put, and 
treated with severity as if they were hardened robbers or murderers. The 
arrest is described in the same words as before, “ laid hands on,” see Acts 
4:3. 

19. angel ... by night opened the prison doors] The narrative 

here is a plain statement, so plain that it is impossible not to accept it as 
describing a miraculous deliverance. Angelic agency is frequently men¬ 
tioned in Acts. Six distinct acts are ascribed to angels in this book: see 
Acts 5 :19; 8 : 26; 10 : 3; 12 : 7, 23 ; 27 : 23; and “ angel” is found 20 times 
in Acts. Angelic help was a fitting attestation of the apostolic teaching. 
But some ask, Why this angelic deliverance, to be followed by re-arrest on 
the morrow ? Of what value was the brief release? Much, in several ways. 
Note three: 1, it gave needed courage and confidence to the apostles; 2, it 
astonished, perplexed and awed the Sadducees, and prepared the way for the 
release of the apostles; 3, it confirmed the faith of the disciples and held the 
favor of the people. “ An angel ” did more than open the prison doors: he 
“ brought them out,” which implies that they needed aid to get out, probably 
because they were chained or bound within the prison. 

20. speak in the temple to the people all the words of this life] 

Literally, “Go, and standing speak in the temple.” The angel, having 
brought them out of the prison, bade the apostles “ Go ”; do not linger about 
the prison. But where? there is no place of safety in Jerusalem. The 
angel adds, literally, “ and standing,” having taken a stand, “ speak in the 
temple,” the broad term including the temple courts and area as well as the 
sanctuary or temple proper. To whom were they to speak ? “ To the peo¬ 
ple,” any who were there to hear. What were they to speak ? “ All the 

words of this life,” the life in Christ, eternal life, the resurrection life, which 
these Sadducees denied. On “ the words” compare “ thou hast the words of 
eternal life,” John 6: 68. The apostles obeyed; going “ into the temple 
about daybreak, and taught,” v. 21, R. V. The tenor of the narrative here 
implies that the deliverance by the angel was before or about midnight. 
They had to wait at the temple until daybreak, when the doors would be 
opened and they could enter. 


Common Version. 

18 And laid their hands on the apostles, 
and put them in the common prison. 

19 But the angel of the Lord by night 
opened the prison doors, and brought them 
forth, and said, 

20 Go, stand and speak in the temple to 
the people all the words of this life. 

21 And when they heard that , they entered 
into the temple early in the morning, and 
taught. But the high priest came, and they I 


Revised Version. 

18 filled with jealousy, and laid hands on 
the apostles, and put them in public 

19 ward. But an angel of the Lord by night 
opened the prison doors, and brought 

20 them out, and said, Go ye, and stand and 
speak in the temple to the people all the 

21 words of this Life. And when they heard 
this , they entered into the temple about 
daybreak, and taught. But the high 
priest came, and they that were with 






Acts 5: 22-24.] APOSTLES AGAIN IN PRISON; MIRACULOUSLY RELEASED. 89 


called the council . . . and all the senate] The high priest came, and 
“ they that were with him,” meaning the Sadducees of v. 17, and called the 
council, the Sanhedrin ; this and v. 23 implying that it was an early morn¬ 
ing meeting. The business was important; no time must be allowed for the 
people to gather in force, for the apostles were held in high esteem by the 
people. Then, too, the Sanhedrin wanted to have a strong, influential meet¬ 
ing, so the “ senate ”—a Greek word derived from the one meaning an old 
man; “ seniors ” Tyndale renders it, meaning the large company of elders 
representing the tribes or families of Israel—were called to meet with the 
council. Then they sent for the prisoners, apparently not knowing of their 
release.* Here the word for “ prison ” is a compound one, meaning “ public- 
prison,” or “prison-house.” But in v. 22 another word is used for “prison,” 
which means “ in watch,” or “ under guard.” 

23, The prison . . . shut . . • the keepers . . . without . . . but 
. . . no man within] The “ officers,” v. 22, were not Roman military, but 
Jewish civil officers, servants of the Sanhedrin. The Greek word primarily 
means a rower, then a common sailor, any workman, hence any servant. It 
was sometimes applied to Roman lictors. The word for “ prison,” in v. 23, 
is the same as in v. 21; this describes probably the whole building. It was 
securely closed; no marks of having been opened or disturbed in the night 
were discovered. Even “ the keepers,” the guards, were there at the doors, 
not sleeping, but watching, so the words imply, the guards believing their 
prisoners to be safe inside. But having opened “ we found no man,” literally 
“nobody within.” This seems to imply that no other prisoners were in for 
that night. 

24. the captain . . . and the chief priests ... doubted . . . wliere- 
unto this would grow] Or, “were much perplexed concerning them 
whereunto this would grow.” The Revised Version omits “ the high priest 
and.” He was to act as judge, and his views came later. The “ captain of the 
temple” was not a Roman military officer, but the Jewish captain who had 
command of the Levite guards of the temple. See Acts 4:1. The “chief 
priests ” were made up probably of those who had been high priests, or those 
who were the heads of the twenty-four courses of priests. Compare the 


Common Version. 


Revised Version. 


that were with him, and called the council 
together, and all the senate of the children 
of Israel, and sent to the prison to have 
them brought. 

22 But when the officers came, and found 

them not in the prison, they returned, and 
told, 3 

23 Saying, The prison truly found we shut 
with all safety, and the keepers standing 
without before the doors: but when we had 
opened, we found no man within. 

24 Now when the high priest and the cap¬ 
tain of the temple and the chief priests 
heard these things, they doubted of them 
whereunto this would grow. 


him, and called the council together, and 
all the senate of the children of Israel, 
and sent to the prison-house to have 

22 them brought. But the officers that came 
found them not in the prison; and they 

23 returned, and told, saying, The prison- 
house we found shut in all safety, and the 
keepers standing at the doors: but when 
we had opened, we found no man within. 

24 Now when the captain of the temple and 
the chief priests heard these words, they 
were much perplexed concerning them 


* This may be accounted for by the removal of the council meetings from the temple to 
the city a few years before. 










90 


A COMMENTARY ON THE ACTS. 


[Acts 5:25-28. 


same phrase in Acts 4:23, with 4: 6. They were “ perplexed.” About the 
apostles ? So Alexander and Meyer say, and the Common Version favors 
that view. The Revised Version implies the perplexity was over the “ words ” 
or reports, and this view is taken by Hackett, Lumby, and Spence. But the 
priests were, in fact, troubled over both the reports and the apostles, for 
these reports related to some strange and to them unaccountable escape of 
the apostles, so that there was no telling what might next happen. 

25. the men whom ye put in prison are . . in the temple] Some 
one brought this report to the council. Who he was, or whether he had been 
sent to find the men, is not stated. It seems from the words that he might 
have been a common newsmonger characteristic of the East. At all events 
the information was definite; these men were at their old work, fearlessly 
teaching the people in the temple. Did the rulers suspect how the apostles 
got out of prison ? It is certainly noteworthy that they asked no questions 
of the apostles or of others respecting the manner of their escape, so far as 
the history records. The fearless men were too powerful to be roughly 
handled, that was clear. 

Suggestive Applications. — 1 . When the gospel is forcibly proclaimed 
its enemies are aroused. 2. They appeal not to right, but to might. 3. But 
the Lord is mighty to deliver when deliverance seems wise to him. 4. The 
delivered are bidden to testify for him, and proclaim life in Christ. 5. The 
world is amazed and perplexed at the manifestations of God’s power. 


Apostles Rearrested ; Set Free by Gamaliel’s Advice. 5: 26-42. 

26. the captain brought them without violence] This marks a 
change in their manner. On hearing where the apostles were and what they 
were doing, the Jewish captain of the temple went with the Levite guards 
and brought the apostles “ without violence ” or force. The apostles made 
no resistance. The idea is also that the officers would not have dared to use 
force. The people might have stoned the officers if they had roughly treated 
the apostles. 

27. they set them before the council] In modern style and language 
the apostles were arraigned before the Jewish court. The high priest was 
the presiding judge, and made the accusation against the prisoners. 

28. Did not we straitly command you] Literally, “did we not 
charge you with a charge not to teach?” The Common Version is better 


Common Version. Revised Version. 

25 Then came one and told them, saying, 25 whereunto this would grow. And there 

Behold, the men whom ye put in prison are came one and told them, Behold, the men 
standing in the temple, and teaching the whom ye put in the prison are in the 
people. j temple standing and teaching the people. 

26 Then went the captain with the officers, j 26 Then went the captain with the officers, 

and brought them without violence: for and brought them, but without violence; 
they feared the people, lest they should have i for they feared the people, lest they 
been stoned. 27 should be stoned. And when they had 

27 And when they had brought them, J brought them, they set them before the 

they set them before the council: and the council. And the high priest asked them 
high priest asked them, 28 saying, We straitly charged you not to 

28 Saying, Did not we straitly command j teach in this name: and behold, ye have 
you that ye should not teach in this name? ' 





Acts 5:29,30.] APOSTLES REARRESTED; SET FREE BY GAMALIEL’S ADVICE. 91 


than the Revised, unless we read “examined” for “asked.” The high 
priest refers to the charge made when Peter and John were set free, Acts 
4:18. They were indeed forbidden to “ teach in this name ”; but Peter had 
said they must obey God, which meant that they must continue to teach. Yet 
the council seem to have supposed that the apostles would not disregard its 
command. Now the ruler confesses and charges that the apostles had filled 
Jerusalem with their teaching. All the people there, no doubt, were talking 
about the new religion. A similar wave of religious enthusiasm had swept 
over the city and all Judaea three or four years before that, when John the 
Baptist proclaimed repentance, Matt. 3:5, 7. The ruler adds, you “intend 
to bring this man’s blood upon us.” How ? The simple and obvious an¬ 
swer is, that the apostles’ teaching, in the ruler’s view, tended to arouse the 
passions of the people, so that they would avenge the death of Jesus upon 
their rulers. They were ready enough to accept that responsibility before 
Pilate, Matt. 27:25. Some suppose that it meant that the apostles were 
intending to prove that the council procured his death. But this the council 
would not deny; they would rather regard it as a good deed. Moreover this 
phrase “ bring this man’s blood upon us ” is one used in speaking of aveng¬ 
ing in blood feuds. Compare Ezek. 33:4. The tone of voice may have 
indicated contempt in saying “ this man,” though there is nothing implying 
contempt in the words themselves. 

29. We ought to obey God rather than men] Or, “We must obey 
God.” The answer was probably spoken by Peter only ; he speaking for all 
the apostles. The principle the apostles practically declared was, that 
human governments in requiring what God had forbidden, or in forbidding 
what God required, forfeited the right to enforce obedience. So Socrates 
reasoned before his judges, Plato, Apol. 29. The apostles would escape, or 
avoid their enemies, but when taken by force would not resist. 

80. raised up Jesus] This may mean—1, that God provided, or caused 
Jesus to come or to be born in the flesh. Thus the word is used to signify 
“ to raise up children ” unto Abraham, Matt. 3:9; Luke 3:8. Or, it may 
mean—2, to raise from the dead. The same Greek word is so used by this 
writer in Acts 3:15 and 4:10, though in both cases he adds “from the 
dead,” which removes all ambiguity. Writers are quite evenly divided be¬ 
tween these two views. The first is held by Calvin, Bengel, De Wette, 
Spence, Hackett, Dwight (?), Lechler, Jacobson (in Bible Commentary). 
The second view is held by Chrysostom, Erasmus, Meyer, Alexander, 
Hervey, Clarke. The logical order of events noted by the writer favors the 
first view, but his use of the same word in 3:15 and 4:10 favors the second. 


Common Version. 

and, behold, ye have filled Jerusalem with 
your doctrine, and intend to bring this 
man’s blood upon us. 

29 Then Peter and the other apostles an¬ 
swered and said, We ought to obey God 
rather than men. 

30 The God of our fathers raised up Jesus, 
whom ye slew and hanged on a tree. 


Revised Version. 

filled Jerusalem with your teaching, and 
intend to bring this man’s blood upon us. 

29 But Peter and the apostles answered 
and said, We must obey God rather than 

30 men. The God of our fathers raised up 
Jesus, whom ye slew, hanging him on a 





92 


A COMMENTARY ON THE ACTS. 


[Acts 5:31-33. 


As the resurrection was a leading fact in their teaching, and the “ exalted ” 
in v. 31 refers to the ascension, the probability is that “ raised up ” refers to 
raising from the dead. 

ye slew and hanged on a tree] Or, “ ye slew, hanging on a tree,” or, 
“ by hanging on wood.” The hanging of Deut. 21:22 probably refers to a 
hanging of the body in some public place, after death by stoning or some 
other mode. The ancient mode of hanging was quite likely upon trees, 
hence the expression. Later, wooden sticks or crosses were made for putting 
persons to death by crucifixion. So our English word “tree” had a widei 
meaning than now, as appears in axle-tree, whifile-tree, gallows-tree. Peter 
says to the council, “ye slew” him ; they procured his crucifixion, as we see 
from the Gospels, Matt. 27 :20, 22; Luke 23:13-23. 

31. Him hath God exalted ... to give repentance] Here again is 
the contrast between the rulers’ treatment of Jesus and God’s treatment of 
him. They slew him; God exalted him “with” or “at his right hand,” 
which means power. Dr. Post says persons in Asia often ask the surgeon to 
treat them with his right hand, meaning that he is to do it with all his skill 
and power. Jesus is exalted, a Saviour to grant the grace of repentance to 
Israel first (and later to all through Israel may be suggested), and to follow 
that by forgiveness. This represents “ repentance ” and “ forgiveness ” as 
gifts procured to men through Christ’s mission. 

32. we are his witnesses . . . and so is also the Holy Ghost . . . 
given to them] Here is the conclusion of their defence. The apostles are 
witnesses of a risen Prince and Saviour. But they are not the only witnesses; 
the Holy Spirit is also a witness. God has given the Spirit to those who 
obey him. The application was obvious. We apostles must obey God to 
have the Holy Spirit. If you rulers obey not God, you cannot have the 
Holy Spirit. Thus the three lines of this defence appear: 1, we must obey 
God; 2, the facts in the life of Jesus show that we have and ye have not 
obeyed God; 3, the Holy Spirit is witness with us of these facts. Alford 
well says of this defence, “ a perfect model of conciseness and ready elo¬ 
quence, and of unanswerable logical coherence.” 

33. they were cut to the heart] Literally, “were sawn through”; 
the word “heart” is not in the Greek, but the English versions give the 
general sense forcefully. The rulers were very angry, and “ were minded ” 
or “ wished to slay them.” The English reader may be reminded that the 


Common Version. 

31 Hiiu hath God exalted with his right 
hand to be a Prince and a Saviour, for to 
give repentance to Israel, and forgiveness of 
sins. 

32 And we are his witnesses of these 
things; and so is also the Holy Ghost, whom 
God hath given to them that obey him. 

33 f When they heard that , they were cut 
to the heart, and took counsel to slay them. 


Revised Version. 

31 tree. Him did God exalt 1 with his right 
hand to be a Prince and a Saviour, for to 
give repentance to Israel, and remission 

32 of sins. And we are witnesses 2 of these 
8 things; 4 and so is the Holy Spirit, 
whom God hath given to them that obey 
him. 

33 But they, when they heard this, were 
cut to the heart, and were minded to slay 

1 Or, at 2 Some ancient authorities add in 

him 3 Gr. sayings 

4 Some ancient authorities read and, God hath 
given the Holy Spirit to them that obey him. 





Acts 5:34-36.] APOSTLES REARRESTED ; SET FREE BY GAMALIEL'S ADVICE. 93 


word for “slay” here is not the same as the one for “slew” in v. 30, where 
it literally means “ to lay violent hands on ” one; here it means “ to lift up ” 
or “to take away,” that is, to crucify, or to kill. 

34. a Pharisee, named Gamaliel, . . . commanded] Notice the four 
particulars about Gamaliel: 1, one of the council, the Sanhedrin; 2, a 
Pharisee, the leading, if not most of the members were then of the opposite 
sect of Sadducees; 3, a doctor or teacher of the law; 4, he was respected 
and honored by the people. The council no doubt, like the officers, “ feared 
the people,” v. 26; as Gamaliel had such influence with the people, it was 
prudent to hear him. His great learning made him a famous teacher; Paul 
was his pupil, Acts 22:3. His order was to put the apostles outside (the 
room) for a time. He could then give advice and the council could con¬ 
sider it with freedom. The words “ when they had called the apostles ” shows 
that the apostles were removed. 

35. Ye men of Israel, take heed] Literally, “ men, Israelites, take 
heed to yourselves.” The first words were a customary mode of beginning 
an address, for Peter repeatedly used a similar form. See Acts 2:14, 22; 
3:12. The position of Gamaliel may be better understood from the state¬ 
ment of Josephus, that the Sadducees were largely of the higher classes of 
society, and were of skeptical views, not accepting the doctrine of a resurrec¬ 
tion. On the other hand, the mass of the people belonged to the party of 
the Pharisees. See Antiq. 13:10, 6. Gamaliel calls on the council not to 
act hastily, but to consider what they “are about to do” (not “what ye 
intend to do”). See Revised Version. The Clementine Recognitions, a 
Christian writing of the second or third century, represents Peter as saying, 
“ Gamaliel was a person of influence among the peoples, but secretly our 
brother in the faith.” See 1: 65. The Scripture gives no hint of this, how¬ 
ever. He is also reported to have been cousin to Nicodemus, and to have 
been baptized by Peter. But these early reports need confirmation. It is 
generally believed that Gamaliel remained and died a Pharisee about 54 a.d. 

36. before these days rose up Theudas] Nothing further is certainly 
known of this Theudas. A man of the same name is mentioned by Josephus 
(Antiq. 20:5, 1) as claiming to be a prophet, and leading in the insurrection, 
but was arrested and beheaded in the reign of Claudius. But this was about 
44 or 45 A.D., ten years after Gamaliel’s speech. There are several expla¬ 
nations of these statements: 1, Josephus may have misplaced his Theudas, 


Common Version. 

34 Then stood there up one in the council, 
a Pharisee, named Gamaliel, a doctor of the 
law, had in reputation among all the people, 
and commanded to put the apostles forth a 
little space; 

35 And said unto them, Ye men of Israel, 
take heed to yourselves what ye intend to 
do as touching these men. 

36 For before these days rose up Theudas, 
boasting himself to be somebody; to whom 
a number of men, about four hundred, 
joined themselves: who was slain ; and all, 
as many as obeyed him, were scattered, and 
brought to nought. 


Revised Version. 

34 them. But there stood up one in the 
council, a Pharisee, named Gamaliel, a 
doctor of the law, had in honour of all the 
people, and commanded to put the men 

35 forth a little while. And he said unto 
them, Ye men of Israel, take heed to 
yourselves as touching these men, what 

36 ye are about to do. For before these 
days rose up Theudas, giving himself out 
to be somebody; to whom a number of 
men, about four hundred, joined them¬ 
selves : who was slain; and all, as many 
as obeyed him, were dispersed, and came 









94 


A COMMENTARY ON THE ACTS. 


(Acts 5 ;37-39 


he is not always accurate in such records; 2, the Theudas mentioned by 
Gamaliel may be one of those insurrectionists mentioned by Josephus as 
Simon, or some other name, since it was common then as now for such per¬ 
sons to have more than one name; or more probably, 3, the Theudas of 
Gamaliel may be one of the many unnamed rebels mentioned by Josephus 
as giving trouble near the close of the reign of Herod the Great. It is in 
that period that Gamaliel places Theudas. Josephus mentions that the land 
was overrun with fanatical leaders. There were four named Simon within 
a period of 50 years, and three named Judas within 10 years. Even among 
the twelve there were two named Judas, and two named James. Theudas 
was not an uncommon name (see Winer, Realworterbuch ii. 609), nor is it 
needful to assume with Meyer that the one named by Gamaliel was identical 
with the one mentioned by Josephus. 

Gamaliel was presumably familiar with the history of those turbulent 
times, and mentions two out of a multitude of cases to illustrate and enforce 
his advice. It is not more likely that Gamaliel made a mistake in the time 
of the appearance of this Theudas than that Josephus has misplaced his 
Theudas; but the more reasonable explanation is that already given, that 
there were two or more persons of the patriot party by that name. 

37. After this mail rose up Judas of Galilee] Judas made an insur¬ 
rection about the time of the “taxing” or “enrollment.” Josephus notes 
( Wars , 2: 8, 1; Antiq. 18:1, 6 and 20:5, 2) that a Judas of Galilee made a 
revolt against the Roman enrollment ordered when Cyrenius or Quirinus was 
governor, and that his sons were executed. Josephus does not tell what be¬ 
came of Judas himself, but Gamaliel says “ he perished ” ; and we may fairly 
assume that Gamaliel knew the facts about this insurgent more fully than 
Josephus. The two agree in their statements; one, however, adds a fact 
which the other omits. 

38. Refrain from these men, and let them alone] Literally, “stand 
off” or “ aloof and suffer them ” to go on. If they are fanatics, opposing 
them is needless. To persecute them will rather give them the little tempo¬ 
rary favor with the people which they seek. The work will soon be over¬ 
thrown if it is of men as these others were. But if it is of God your oppo¬ 
sition is useless, for you cannot successfully fight against God ; literally, “ that 
[indeed] even ye be not found God-fighters.” As a shrewd lawyer’s plea the 
argument of Gamaliel was admirably suited to the critical case of the apos¬ 
tles. Gamaliel’s act does not necessarily imply that he was a secret disciple, 


Common Version. 

37 After this man rose up Judas of Galilee 
in the days of the taxing, and drew away 
much people after him: he also perished; 
and all, even as many as obeyed him, were 
dispersed. 

38 And now I say unto you, Refrain from 
these men, and let them alone: for if this 
counsel or this work be of men, it will come 
to nought: 

39 But if it be of God, ye cannot over¬ 
throw it; lest haply ye be found even to 
tight against God. 


Revised Version. 

37 to nought. After this man rose up Judas 
of Galilee in the days of the enrolment, 
and drew away some of the people after 
him: he also perished; and all, as many 
as obeyed him, were scattered abroad. 

38 And now I say unto you, Refrain from 
these men, and let them alone: for if this 
counsel or this work be of men, it will be 

39 overthrown: but if it is of God, ye will 
not be able to overthrow them : lest haply 
ye be found even to be fighting against 





Acts 5:40,41.J APOSTLES REARRESTED; SET FREE BY GAMALIEL’S ADVICE. 95 


or that he leaned toward the new faith. There are other sufficient reasons 
for his action, lie was a Pharisee, the mass of the people were of his party, 
and they were pleased with the miracles of the apostles. Gamaliel would 
know that the people of his party would be pleased to have the apostles set 
free. Then, as a man of broad mind, his sense of justice would incline him 
to take the same course. The principle (of success) he urges is not to be 
adopted nor applied generally. Success is not a safe test of truth. It is a 
fallacious and bad principle of action. It is a lame apology for continuing 
in unbelief. Nor is it certain that Gamaliel would have urged it under dif¬ 
ferent circumstances; for he appealed to the Sadducean council on its own 
view of the case. On their own principles the safe course was that alone 
which he advised. If they believed the new teaching, the miracles, this 
whole uprising to be human, fanatical in its origin, their only wise course 
was to do nothing. If it should happen to turn out that these supposed 
fanatics and their miracles were of God, as many people believed, then it 
would be madness to become fighters of God. So we have the sharp contrast 
here; the apostles say, “We must obey God”; Gamaliel says, “Do not be 
found fighting against God.” We can say truly that the Jewish rulers ought to 
have asked from the first, Is this of God ? is Jesus the Messiah ? Stier keenly 
says, “ If the work was of God it was their duty to go heart and soul into 
it.” But Gamaliel was dealing with skeptical Sadducees, who were on the 
side of the majority of the upper classes of Jews. They were not of those 
true heroes who look into and champion a righteous cause, though in a hope¬ 
less minority. 

40. to him they agreed] That is, they decided to let the apostles go, 
but not until the former charge not to speak in the name of Jesus had been 
repeated and emphasized by a severe beating. This was a scourging, no 
doubt after the Roman mode, for the word for “beaten” literally means 
“ flaying.” The instrument used in this punishment was usually a whip of 
one or more lashes, knotted sometimes with bits of bones fastened either at 
the end or in the knots; though Romans sometimes used “ rods,” hence their 
term “lictors” for those who used the scourge. Peter and John had before 
been severely “ threatened,” but not scourged, Acts 4:17, 18. 

41. they departed . . . rejoicing] Or, “They therefore departed 
from the presence of the council, rejoicing that they were accounted worthy 
to suffer dishonor for the Name.” The Christian fathers note, as character¬ 
istic of the first disciples, that they so often went away rejoicing under cir¬ 
cumstances which would fill most persons with indignation, anger or grief 
over the terrible injustice they suffered. No greater indignity could be put 


Common Version. 

40 And to him they agreed: and when 
they had called the apostles, and beaten 
them , they commanded that they should not 
speak in the name of Jesus, and let them 
go. 

41 And they departed from the presence 
of the council, rejoicing that they were 
counted worthy to suffer shame for his 
name, 


Revised Version. 

40 God. And to him they agreed: and when 
they had called the apostles unto them, 
they beat them and charged them not to 
speak in the name of Jesus, and let them 

41 go. They therefore departed from the 
presence of the council, rejoicing that 
they were counted worthy to suffer dig* 







96 


A COMMENTARY ON THE ACTS. 


[Acts 5:42. 


upon any Israelite than such a judicial scourging given to the apostles. They 
rejoiced not in the dishonorable beating, but because the greatest council of 
the nation counted them so important or “ worthy ” as to suffer this “ dis¬ 
honor ” for proclaiming Jesus. 

42. they ceased not to teach and preach] “Every day in the temple 
and at home [‘every house’] they ceased not to teach and to preach Jesus as 
the Christ.” The Common Version reads “ in every house ” ; the Revised Ver¬ 
sion “ at home.” But the Revised Version renders the same Greek phrase 
nar oIkov s in the plural, “ from house to house,” in Acts 20: 20, and a different 
Greek phrase, ol/cw, “ at home,” in 1 Cor. 11:34; 14:35. Hence “ from 
house to house” would have been more consistent here, which would be sub¬ 
stantially the sense of the Common Version. This is the first use of the 
specific word for “preach ” in the Acts. It is the same word from which the 
English term “ evangelize ” comes, and means to proclaim good news. It is 
a favorite word with Luke and Paul. See Luke 2:10; 6: 9; 1 Thess. 3:6; 
Rom. 1:15; 1 Cor. 15:1; Gal. 1:23; Eph. 2:17. From the scourging the 
apostles went to preaching peace again in the same temple where twice 
before they had been unjustly arrested as disturbers of the peace. Their 
theme was still the same—Jesus is the Christ. 

Suggestive Applications.— 1. It is worthy of note that the apostles 
were in favor with the common people, not with the learned, nor those in 
the “best society,” nor with the rulers. 2. While mobs may spring up 
among the people, from them also may come influences restraining rulers 
from great wrong. 3. They are quick to see righteous principle, though they 
may not always act on it. 4. Consciousness of being on God’s side gives 
power and courage. 5. It is a glorious thing to be witnesses with the Holy 
Spirit. 6. If Gamaliel was waiting sincerely for more light from God, he is 
to be commended. 7. If he simply wished to win by a neutral position 
between God and the council, he falls under Christ’s sentence. See Matt. 
12:30; 25:40. 8. We cannot be saved by letting God and religion alone; 
we must obey God. 9. It is unjust to punish those not proven to be wrong. 
10. We may rejoice if we suffer dishonor for Christ’s sake. 11. Fidelity in 
God’s service, in the face of opposition, is an apostolic lesson. 


The Seven Appointed. 6 :1-7. 

The increase of the Christian community brings difficulty in the internal 
government of it. Up to this period peace and concord had prevailed. The 
dissension arose in consequence of the general community of goods. The 
apostles must arrange for systematic order and discipline in the large and 
growing body of disciples. 

Analysis. —Grecian Jews complain of neglect in the distribution of 


Common Version. 

42 And daily in the temple, and in every 
house, they ceased not to teach and preach 
Jesus Christ. 


Revised Version. 

42 honour for the Name. And every day, in 
the temple and at home, they ceased not 
to teach and to preach Jesus as the 
Christ. 






Acts 6:1-3.] 


THE SEVEN APPOINTED. 


97 


the common goods, and seven are appointed over this work, vs. 1-6; the 
disciples multiply, priests joining them, v. 7 ; Stephen is great in works and 
argument for the faith—is seized and accused by rulers, vs. 8-15. 

1. in those days, when] Or, “in these days.” This is an indefinite 
mark of time. It is generally held that the ascension took place about 30 
a.d. (some place it in 29, others in 33 a.d.). This would give four or five 
years for the events in the first six chapters of the Acts. “ In those days ” 
might, therefore, apply to a period of one or two years. It covered a period 
of great prosperity, which followed the release of the apostles on the plea of 
Gamaliel. The “ let-alone ” policy appears to have been adopted. The dis¬ 
ciples had comparative peace, and the number “ was multiplying,” Revised 
reading, when this “murmuring” or “whispering” of the Grecian Jews 
arose. Grecian Jews were those who spoke Greek, and were also probably of 
mixed descent, mostly foreigners. The “Hebrews” were those of pure Jew¬ 
ish descent who spoke Aramaic or Syro-Chaldaic, whether residing in Pales¬ 
tine or elsewhere. Paul of Tarsus says he was a “ Hebrew of the Hebrews,” 
Phil. 3 :5, meaning that he was a Jew of pure blood. There was a “ minis¬ 
tration” or “distribution,” or, more strictly, “a serving,” “daily” or day by 
day, to the needy, especially to the “ widows.” The Grecians complained 
that those belonging to their class “ were neglected,” literally “ overlooked,” 
not from design or contempt, but probably because they were not so well 
known as the pure-blood Hebrew widows. 

2. the twelve called the multitude of the disciples] The apostolic 
band had been filled up to twelve by Matthias, Acts 1 : 26. But they did not 
legislate for the church. They called the whole body of disciples together. 

and said. It is uot reason] Or, “ and said, It is not fit that we should 
forsake the word of God, and serve tables,” R. V. “ It is not fit,” or 
“not pleasing,” meaning either that it was not pleasing to them or not 
pleasing to God, or perhaps not pleasing to either, that they should give 
their time to this service. They were fitted to proclaim the word of God, 
and it was not best that they should be forced to forsake that work. “ To 
serve tables” has no reference to communion tables, but to the tables at 
which they sat to hear cases of need and to make distribution accordingly. 

3. look ye out . . . seven men . . . whom we may appoint] The 
whole body of disciples is asked to select the seven from among themselves. 


Common Version. 

C HAP. VI.—And in those days, when the 
number of the disciples was multiplied, 
there arose a murmuring of the Grecians 
against the Hebrews, because their widows 
were neglected in the daily ministration. 

2 Then the twelve called the multitude of 
the disciples unto them , and said, It is not 
reason that we should leave the word of 
God, and serve tables. 

3 Wherefore, brethren, look ye out among 


Revised Version. 

0 Now in these days, when the number 
of the disciples was multiplying, there 
arose a murmuring of the 1 Grecian Jews 
against the Hebrews, because their wid¬ 
ows were neglected in the daily minis- 

2 tration. And the twelve called the multi¬ 
tude of the disciples unto them, and said, 
It is not 2 fit that we should forsake the 

3 word of God, and 3 serve tables. * Look ye 
out therefore, brethren, from among you 

1 Gr. Hellenists 2 Gr. pleasing 

8 Or, minister to tables. 

* Some ancient authorities read But, brethren , 
look ye out from among you 


7 







98 


A COMMENTARY ON THE ACTS. 


[Acts 6:4-6 


The apostles, as bishops, did not make the selection, but the congregation of 
disciples. The apostles concurred in the selection. The only open question 
is whether the “ we ” who were to “ appoint ” were the apostles alone, or the 
whole body of the disciples, including the apostles. The grammatical con¬ 
struction admits of either interpretation, though the context favors the latter 
view. The “seven ” were to be “ of good report,” to have an unsullied repu¬ 
tation, to be “full of the Spirit” and “of wisdom,” meaning good judgment 
and discretion. They were “ to diaconate” (v. 2) at the tables. They were to 
make the distribution. 

4. we will give ourselves continually to prayer] Or, “ we will con¬ 
tinue stedfastly in prayer,” R. V. It is worthy of note by all teachers and 
ministers of the word that the apostles felt the necessity of continuing “ sted¬ 
fastly in prayer” as a preparation for continuing “in the ministry of the 
word.” 

5. the whole multitude: and they chose] The whole congregation 
of disciples “ chose” (the Greek is exactly the English “elected”) the seven. 
The congregation appears to have made the choice to the satisfaction of 
both parties, the Grecians and the Hebrews. These seven are not called 
“deacons,” nor is the title found in the Acts. It is, indeed, in the 
running head lines, and “ deaconsliip ” is in the chapter-headings of chapter 
6 of the Common English Version; but these are late additions, and no part 
of the original book. The “ seven ” were not merely nominated or recom¬ 
mended by the congregation; they were chosen, elected, and “ set before the 
apostles,” and the apostles prayed and laid their hands on them, v. 6. This 
sanctioned and completed the act of election of the seven. 

Stephen, Philip, Procliorus, Nicanor, Tiinon, Parinenas, Nicolas] 
These seven names are Grecian, and it may be that the pure Hebrews 
selected all Grecians for this work as a generous concession to their Grecian 
brethren. We are certain that one was a proselyte. But the Greek names 
are not decisive, and some writers, as Gieseler, think that three of the seven 
were Hebrews, three Grecians, and one a proselyte. Nothing certain is 
known of five of the seven, except what is here stated. The tradition 
noticed by Irenaeus that Nicolas, the proselyte of Antioch, was the founder 
of the sect of Nicolaitans, mentioned in Rev. 2:6, 15, is not well supported. 
For Clement of Alexandria says Nicolas was noted for his purity, and was 


Common Version. 

you seven men of honest report, full of the 
Holy Ghost and wisdom, whom we may ap¬ 
point over this business. 

4 But we will give ourselves continually to 
prayer, and to the ministry of the word. 

5 And the saying pleased the whole mul¬ 
titude: and they chose Stephen, a man full 
of faith and of the Holy Ghost, and Philip, 
and Prochorus, and Nicanor, and Timon, 
and Parmenas, and Nicolas a proselyte of 
Antioch; 

6 Whom they set before the apostles: and 
when they had prayed, they laid their hands 

on them. 


Revised Version. 

seven men of good report, full of the Spirit 
and of wisdom, whom we may appoint 

4 over this business. But we will continue 
stedfastly in prayer, and in the ministry 

5 of the word. And the saying pleased the 
whole multitude: and they chose Stephen, 
a man full of faith and of the Holy Spirit, 
and Philip, and Prochorus, and Nicanor, 
and Timon, and Parmenas, and Nicolas a 

6 proselyte of Antioch: whom they set be¬ 
fore the apostles: and when they had 
prayed, they laid their hands on them. 






Acts 6:7, 8.] 


STEPHEN’S ACTIVITY AND ARREST. 


99 


the innocent cause of a heresy from a perversion of his words. See Euse¬ 
bius, Hist. 3:29. This Philip is to be carefully distinguished from Philip 
the apostle, and hence is called “Philip the evangelist,” Acts 21: 8. Some 
of his labors in Samaria and elsewhere are mentioned later in the Acts. 
Stephen was the first martyr. An account of him follows this appointment 
of the seven. 

7. a great company of the priests were obedient] This verse notes 
the progress of the new faith during the period of peace. “ The word of 
God increased ” does not mean that the Bible grew larger; it is rather an 
elliptical expression for the effect of that word in convincing the minds of 
men and in gaining their obedience to it in larger numbers, as explained in 
the next clause. Many in Jerusalem believed in the name of Jesus, among 
them a great company of the priests. This was a great thing for the new 
faith, especially in view of the bitter persecutions from that class only a 
short time before this. The priests must have been numerous, for over 4000 
returned from captivity, Ezra 2 : 36-39. “ To the faith ” does not probably 

mean as now “to Christian doctrine” in general, but rather specifically to 
faith in Jesus, the sense first given to that phrase. 

Suggestive Applications. —1. Unlovely wrangling may come in a 
period of rest after high spiritual enthusiasm. 2. Unusual growth of a body 
often brings pride, carelessness, indifference and indolence. 3. Teachers of 
the word should not be burdened with business, not even of distributions to 
the poor. 4. “ Multiplication of disciples means multiplication of interest 
and of dangers.”— Prof. R. A. Redford. 5. Christian officials should have 
piety, probity, integrity, wisdom, and a blameless character. 6. Christian 
organizations must be trained to a wise self-government. 7. Complaints may 
be removed and confidence restored by mutual consultation and action of all 
Christians. 8. Community of goods was the occasion of complaints, even in 
the apostolic church. 9. Men full of the Holy Spirit are needed to disburse 
the gifts of the church. 


Stephen’s Activity and Arrest. 6:8-15. 

8. Stephen, full of faith] Or, “Stephen, full of grace and power, 
wrought great wonders and signs among the people,” R. V.: “ grace ” 
in the sense of favor with God; “ power,” not merely strength and forti¬ 
tude, but some unusual power, enabling him to be the instrument of doing 
great wonders or miracles among the people. Stephen was probably a 
Grecian Jew who had accepted Christianity, since his name is Greek, and 
his broad views correspond to those held by Grecians not closely bound to 


Common Version. 

7 And the word of God increased; and the 
number of the disciples multiplied in Jeru¬ 
salem greatly; and a great company of the 
priests were obedient to the faith. 

8 And Stephen, full of faith and power, did 
great wonders and miracles among the peo¬ 
ple. 


Revised Version. 

7 And the word of God increased; and 
the number of the disciples multiplied in 
Jerusalem exceedingly; and a great com¬ 
pany of the priests were obedient to the 
faith. 

8 And Stephen, full of grace and power, 
wrought great wonders and signs among 





100 


A COMMENTARY ON THE ACTS. 


[ACTS 6:9-11. 


old Jewish ideas. His death was urged by Saul, who later became the 
apostle Paul. 

9. there arose ... of the synagogue,... of the Libertines] This 
verse is perplexing from its great ambiguity; the usual precision of the 
Greek fails here. Is one synagogue here meant, or are there two or three or 
five described ? The word for “ synagogue ” meant a “ collection ” or “ meet¬ 
ing,” and is applied in the Old Testament Greek version to the congregation 
of Israel. In later times it designated an organized Jewish society for wor¬ 
ship. In New Testament times synagogues had rulers, but how fully they 
were organized then is yet an unsettled question. The language may mean— 
i, that there was one synagogue composed of Libertines, Cyrenians, Alex¬ 
andrians, and others; or, 2, there were two synagogues, one of Libertines, 
Cyrenians and Alexandrians, and one of the others; or, 3, there were three 
synagogues, one of Libertines, one of Cyrenians and Alexandrians, and 
one of those of Cilicia and Asia; or, 4, there were five synagogues, one of 
each class mentioned; or, 5, there was one synagogue of Libertines, the 
others being individuals belonging to the countries named. It is impossible 
to settle these questions from the text. The Libertines were sons of emanci¬ 
pated slaves then living in Jerusalem. Cyrene was a great city in northern 
Africa, one fourth of its inhabitants being Jews, Josephus says. Alexandria 
was at that time the second city of the Roman empire, having 100,000 Jews 
out of a total population of 250,000. The Greek version of the Old Testa¬ 
ment, known as the Septuagint, was made there, 280-180 B.c. Cilicia was a 
Roman province of Asia Minor, from whose chief city, Tarsus, Paul came. 
Asia also means a Roman province of Asia Minor. 

10. they were not able to resist] Or, “ to withstand the wisdom.” 
Stephen spoke with such fearlessness, clearness of argument, grace of thought 
and spirit, that his oratory was irresistible. 

11. they suborned men, which said] That is, they procured men 
who gave false testimony under oath. It does not necessarily mean that they 
made up a statement wholly untrue, but they reported words which Stephen 
had spoken and perverted them, so that the testimony was false. They said 
he spoke blasphemous words against Moses and God. Christ was so charged 
also, Mark 2:7; Matt. 26:65. The Jewish punishment for blasphemy 
against God was death by stoning, Lev. 24:16; see also Deut. 13: 6-10. 
But they here charged Stephen with blaspheming Moses, and seem to con¬ 
clude that it is the same as to blaspheme God. 


Common Version. 

9 f Then there arose certain of the syna- 

S ogue, which is called the synagogue of the 
libertines, and Cyrenians, and Alexandri¬ 
ans, and of them of Cilicia and of Asia, dis¬ 
puting with Stephen. 

10 And they were not able to resist the 
wisdom and the spirit by which he spake. 

11 Then they suborned men, which said, 
We have heard him speak blasphemous 
words against Moses, and against God. 


Revised Version. 

9 the people. But there arose certain of 
them that were of the synagogue called 
the synagogue of the Libertines, and of the 
Cyrenians, and of the Alexandrians, and 
of them of Cilicia and Asia, disputing 

10 with Stephen. And they were not able to 
withstand the wisdom and the Spirit by 

11 which he spake. Then they suborned 
men, who said, We have heard him speak 
blasphemous words against Moses, and 









Acre 6:12-15.] 


STEPHEN’S DEFENCE. 


101 


12* they stirred up the people] The wrangling Libertines and the 
others of v. 9 were the leaders of this mob movement against Stephen. They 
procured the false witnesses, v. 11; they “stirred up,” like modern agitators 
of a mob, the people, the elders and the scribes, doubtless those of the Sad- 
ducean party, seized Stephen and brought him into the council. Here again 
false witnesses testified that he spoke blasphemous words against the temple 
and the law. 

14. we hare heard him say, that this Jesus of Nazareth shall 
destroy] Literally, “that Jesus this Nazarene shall destroy this place, and 
shall change the customs which Moses delivered unto us.” There was a 
half-truth in this charge. The new faith in Jesus would supersede the old 
form of worship; this Stephen proclaimed. But their charge was really 
false, since they implied that this change would be effected by force, by com¬ 
pulsion, rather than by the voluntary act of the people, moved by the truth 
and the power of the grace of God. 

15. the council, looking steadfastly on him, saw his face] The 
members of the council, literally “gazing into him” as if they saw his soul 
in his face, saw literally “as if the face of an angel.” Was this a super¬ 
natural appearance, as the shining of Moses’ face, Ex. 34:29? or, was it the 
exalted holy appearance of a devout and godly man ? The majority of 
writers suppose the latter is meant. But there is no serious objection to the 
Other view which is held by Alford, and seems to have support from similar 
instances where Luke associates supernatural brightness with angelic appear¬ 
ances. See Luke 2:9; Acts 12:7. 

Suggestive Applications. —1. The most mischievous lie is a half truth 
or truth perverted. 2. He is a false witness who twists truth to create a false 
impression. 3. Dissensions hinder the progress of Christianity. 4. If they 
were healed the power of Christianity would be vastly increased. 5. A pure 
heart fills the face with spiritual grace and love. 

Stephen’s Defence. 7:1-53. 

The spirit and irresistible force of Stephen’s oratory, see Acts 6:10, would 
lead us to think that his defence before the council must be one of rare skill, 
clearness and strength. Was it so? Some answer no; it is irrelevant and 
prolix. Others say yes; but it is difficult, though bold and strong. Some 


Common Version. 

12 And they stirred up the people, and the 
elders, and the scribes, and came upon him , 
and caught him, and brought him to the 
council, 

13 And set up false witnesses, which said, I 
This man ceaseth not to speak blasphemous j 
words against this holy place, and the law : 

14 For we have heard him say, that this j 
Jesus of Nazareth shall destroy this place, i 
and shall change the customs which Moses j 
delivered us. 

15 And all that sat in the council, looking 
steadfastly on him, saw his face as it had 
been the face of an angel. 


Revised Version. 

12 against God. And they stirred up the 
jteople, and the elders, and the scribes, 
and came upon him, and seized him, and 

13 brought him into the council, and set up 
false witnesses, who said, This man ceaseth 
not to speak words against this holy place, 

14 and the law: for we have heard him say, 
that this Jesus of Nazareth shall destroy 
this place, and shall change the customs 

15 which Moses delivered unto us. And all 
that sat in the council, fastening their 
eyes on him, saw his face as it had been 
the face of an angel. 








102 


A COMMENTARY ON THE ACTS. 


[Acts 7:1-3. 


say the defence was abruptly broken off by the violence of the rulers; that 
it might have been clearer had he been permitted to finish it. But this can¬ 
not be satisfactorily shown. He was charged broadly with five sins: 1, 
blasphemy against Moses and God; 2, blasphemy against the temple; 3, 
blasphemy against the law; 4, with asserting that Jesus would destroy Jeru¬ 
salem and the temple; 5, that he would change the customs or rites Moses 
gave to Israel, Acts 6:11, 13, 14. These are not very orderly or sharply de¬ 
fined in the record. But Stephen was asked if the charges were true. He 
answers, apparently taking the last charge first, since it involved the others 
and his arguments for a new faith made it the most serious one, and the one 
that might be sustained. 

His answer is skillfully made to hold the attention of enraged Jewish 
rulers; the record has peculiar expressions indicative of the original speech. 
History shows that changes have marked the past of Israel and are charac¬ 
teristic of it. A change now, therefore, is nothing new. For, 1, God called 
Abraham and made him a promise; 2, God gave Abraham circumcision (be¬ 
fore Moses, the law, and the temple); 3, God fulfilled the promise, but only 
after bondage in and deliverance from Egypt; 4, Moses the deliverer foretold 
that another prophet-deliverer God would raise up for Israel to hear; this 
implied another radical change; then, 5, the people not only spoke against, 
but rebelled against, Moses; but, 6, God gave them the tabernacle through 
Moses, and the land of promise through Joshua; 7, David completed the 
conquest of the land, and Solomon built the temple; 8, but God dwells in 
heaven, not in man-made temples; 9, Israel had during all this changing 
history resisted God’s Spirit, persecuted the prophets, and had not kept the 
law. The inference is they were law-breakers, and themselves false to Moses 
and to God. But the rulers at this point became too angry to allow Stephen 
to proceed. Then he graciously had a wonderful vision of the glory of God, 
and broke out in a rapturous description of Jesus, whom he declared that he 
saw through the open heavens at the right hand of God. The council broke 
up, and with mob violence rushing upon Stephen hurled him outside the 
city walls and stoned him to death. 

1. Are tliese tilings so]] The high priest was the chief judge in the 
council, and asked the accused if the charges were true. Thus he asked 
Jesus, “What is it which these witness against thee?” Matt. 26:62. Com¬ 
pare John 18:19. 

2. lie said,... The God of glory appeared] Stephen responds by ad¬ 
dressing them as brothers and fathers. He was a Hebrew with them. Abra¬ 
ham was his father and their father, and he asks them to “ hear,” meaning 


Common Version. 

C HAP. VII.—Then said the high priest, 
Are these things so ? 

2 And he said, Men, brethren, and fathers, 
hearken; The God of glory appeared unto 
our father Abraham, when he was in Meso¬ 
potamia, before he dwelt in Charran, 

3 And said unto him, Get thee out of thy 
country, and from thy kindred, and come 
into the land which I shall shew thee. 


Revised Version. 

7 And the high priest said, Are these 

2 things so? And he said, 

Brethren and fathers, hearken. The 
God of glory appeared unto our father 
Abraham, when he was in Mesopotamia, 

3 before he dwelt in Haran, and said unto 
him, Get thee out of thy land, and from 
thy kindred, and come into the land 






Acts 7 :4, 5.] 


STEPHEN’S DEFENCE. 


103 


to hear patiently. His first sentence is an implied refutation of the charge 
that he had spoken blasphemous words against God, for he reverently calls 
him “ The God of glory.” They accuse him of proclaiming a change in 
their rites. He aims first to show that Israel had passed through many suc¬ 
cessive outward changes. Change was growth. The call of Abraham was a 
change. Stephen alludes to a call when Abraham lived in Ur, which he 
broadly describes as in Mesopotamia, a general term for the country on the 
Tigris and Euphrates rivers. It is so used by Josephus and other writers. 
Such a call to Abraham while in Ur is implied in Gen. 11:31, compared 
with Gen. 15:7; Neh. 9:7; and Stephen quotes the words in v. 3 from the 
Greek version of Gen. 12:1. 

4. Then came he out • •. and from thence, when his father was 
dead] Literally, “ Then having come out of the land of the Chaldseans he 
dwelt in Haran, and from thence after his father died he [God] removed 
him into this land in which ye now dwell.” Some critics have made a diffi¬ 
culty in this statement by saying that it does not harmonize with records in 
Genesis. Terah was 70 years old when Abram was born, so they interpret 
Gen. 11:26; and Abram was 75 when he left Haran, Gen. 12:4. Then 
Terah would have been only 145 years old at that time. But Terah lived to 
be 205, according to Gen. 11:32. Thus they suppose that Terah must have 
lived about 60 years after Abraham started for Canaan. There are several 
explanations offered, as that Stephen refers to Terah’s spiritual death by re¬ 
lapsing into idolatry; so Bengel, Stier and others hold. But perhaps the 
most satisfactory explanation is that these critics wrongly assume Abram to 
be the eldest son of Terah, whereas he may have been the youngest, and 
Haran, who died in Ur, may have been the eldest, or even Nahor. In that 
case the difficulty would disappear* Abram might have been named first 
because of his prominence in the sacred history. Thus Shem, who was 
younger than Japheth, is mentioned before the latter in a list of Noah’s sons. 
See Gen. 10 :1, 21. Jewish writers hold that Abram was not the eldest son 
of Terah, as implied by the marriage of Isaac with Rebekah, who was 
daughter of Bethuel, the eighth son of Nahor. This indicates that Nahor 
must have been much older than Abram. 

5. lie gave him none inheritance in it] Abraham did not get a “ foot- 
breadth” of land for living possession. He did indeed buy a burial-place for 


Common Version. 

4 Then came he out of the land of the 
Chaldeans, and dwelt in Charran: and from 
thence, when his father was dead, he remov¬ 
ed him into this land, wherein ye now dwell. 

5 And he gave him none inheritance in it, 
no, not so much as to set his foot on : yet he 
promised that he would give it to him for a 
possession, and to his seed after him, when 
as yet he had no child. 


Revised Version. 

4 which I shall shew thee. Then came he 
out of the land of the Chaldaeans, and 
dwelt in Haran: and from thence, when 
his father was dead, God removed him 
into this land, wherein ye now dwell: 

5 and he gave him none inheritance in it, 
no, not so much as to set his foot on: and 
he promised that he would give it to him 
in possession, and to his seed after him, 


* Alford’s objection rests on the assumption that Abram regarded it incredible for a 
man 90 years old to have a son, whereas he regarded Sarai’s age also. Shem was 100 years 
old before he had a son. See Gen. 11:10; 17:17. Alford’s fling at other commentators is 
unworthy of him. 









104 


A COMMENTARY ON THE ACTS. 


[Acts 7:6-9. 


his dead, Gen. 23:20; 50:13, but this gave him no right or possession to 
reside there. And the promise was made long before Isaac or Ishmael was 
born; hence his faith was severely tested. 

6. his seed should sojourn . . . four hundred years] It was God’s 
plan to delay the fulfillment of the promise. For God thus declared that 
Abraham’s seed (children) should be in a strange land (Egypt) in bond¬ 
age 400 years. This is no doubt a round number for the 430 stated in Ex. 
12:40, 41. Yet Paul says the law came 430 years after the promise, Gal. 
3:17; so that the 430 years of Ex. 12: 40 probably included the patriarch’s 
residence in Canaan. Josephus, Antiq. 2: 9, 1, says they spent “400 years” 
in affliction in Egypt; but in bk. 2:15, 2 he says they left Egypt 430 years 
after Abraham came into Canaan, but 215 years after Jacob removed into 
Egypt. The reading of the Samaritan text and the Septuagint Greek 
version corresponds also with this. 

7. the nation . . . will I judge, said God] These words are quoted 
from Ex. 3:12, where Jehovah told Moses from the burning bush that Israel 
should come out of Egypt and serve him “in this mountain,” meaning 
Horeb. Thus the council were reminded that Israel were to worship Jeho¬ 
vah in Sinai, and not alone in the temple nor alone in Canaan. 

8. gave him the covenant of circumcision] God gave Abraham a 
promise or covenant, of which circumcision was the sign and seal. Thus 
Stephen argues that faith and the covenant preceded the rite of circumcision 
even, which also preceded the temple. Because of this covenant sanctioned 
by the rite of circumcision, Abraham circumcised Isaac, and Isaac also cir¬ 
cumcised Jacob, and Jacob circumcised the twelve patriarchs. For on 
this point the emphasis should fall, and not on the fact that Isaac begat 
Jacob and Jacob begat the twelve, as our English versions by supplying 
“ begat ” and not “ circumcised ” might lead the reader to suppose. Compare 
Paul’s argument in Bom. 4:9-13. 

9. the patriarchs, moved with envy, sold Joseph into Egypt] The 

“patriarchs” here refer to the eleven sons of Jacob, though sometimes the 
term is used in a broader sense to include all founders of early tribal families 
of mankind. They were “moved with envy” or “jealousy,” “sold Joseph 
into Egypt,” which implies that he was removed there, as stated more 


Common Version. 

6 And God spake on this wise, That his 
seed should sojourn in a strange land ; and 
that they should bring them into bondage, 
and entreat them evil four hundred years. 

7 And the nation to whom they shall be in 
bondage will I judge, said God: and after 
that shall they come forth, and serve me in 
this place. 

8 And he gave him the covenant of cir¬ 
cumcision : and so Abraham begat Isaac, 
and circumcised him the eighth day; and 
Isaac begat Jacob; and Jacob begat the 
twelve patriarchs. 

9 And the patriarchs, moved with envy, 
sold Joseph into Egypt: but God was with 
him, 


Revised Version. 

6 when as yet he had no child. And God 
spake on this wise, that his seed should 
sojourn in a strange land, and that they 
should bring them into bondage, and en- 

7 treat them evil, four hundred years. And 
the nation to which they shall be in bond¬ 
age will I judge, said God: and after that 
shall they come forth, and serve me in this 

8 place. And he gave him the covenant of 
circumcision: and so Abraham begat Isaac, 
and circumcised him the eighth day; and 
Isaac begat Jacob, and Jacob the twelve 

9 patriarchs. And the patriarchs, moved 
with jealousy against Joseph, sold him 






Acts 7:10-15.] 


STEPHEN’S DEFENCE. 


105 


fully in Gen. 37 : 27, 28, 36. Note how skillfully Stephen puts the contrast 
between the patriarchs’ dealing with Joseph and how God was dealing with 
him. 

10* gave him favour and wisdom] Swiftly Stephen sketched this his¬ 
tory of Joseph and Jacob in Egypt, the main thought being to show how 
God was over all these changes. God delivered Joseph; God gave him favor; 
God gave him wisdom before Pharaoh ; God made him ruler«e>ver Egypt. 

11. came a dearth] A scarcity of food, a famine, as described in Gen. 
41:54; 42:5, so that “our fathers,” meaning Jacob’s family, found no “sus¬ 
tenance,” that is, no provisions. A full history of this great famine and the 
relief Jacob’s family sought in Egypt is given in Gen. 41 to 47, which 
Stephen graphically puts into half a dozen brief sentences. Jacob sent his 
sons twice for “ corn,” which means any grain or breadstuff's, and at the 
second time Joseph made himself known. 

13. Joseph’s kiudred was made known unto Pharaoh] Or, 
“Joseph’s race became manifest unto Pharaoh,” R. V. The English ver¬ 
sions might convey the idea that Pharaoh did not know that Joseph was a 
Hebrew until his brothers came for corn the second time. But this is incor¬ 
rect ; for the chief butler told Pharaoh that “ a young man, an Hebrew,” 
interpreted the dreams in prison, and his report caused Pharaoh to call 
Joseph from prison, Gen. 41 :12. This was several, probably about nine, 
years before the visit of his brethren to buy corn. The Greek reads liter¬ 
ally, “and the family of Joseph became manifest to Pharaoh.” This may 
mean that Joseph’s family became known to Pharaoh ; that is, he saw them, 
became acquainted with them; or, that they appeared before Pharaoh. 
Hackett suggests that it means the fact of their presence, their arrival,“ was 
manifest or known to Pharaoh.” 

14. all his kindred, threescore and fifteen souls] Greek, “in three¬ 
score and fifteen”; that is, 75 persons. Gen. 46:26 states that 66 came in 
with Jacob, but the next verse adds Jacob, Joseph and his two sons, making 
70 persons. But the Septuagint of Gen. 46 : 26, 27 gives 75 persons, and this 
is the version which Stephen usually quotes. The number 75 may be made 
either—1, by adding five sons of Ephraim and Manasseh, see 1 Chron. 


Common Version. 

10 And delivered him out of all his afflic¬ 
tions. and gave him favour and wisdom in 
the sight of Pharaoh king of Egypt; and he 
made him governor over Egypt and all his 
house. 

11 Now there came a dearth over all the 
land of Egypt and Chanaan, and great afflic¬ 
tion: and our fathers found no sustenance. 

12 But when Jacob heard that there was 
corn in Egypt, he sent out our fathers first. 

13 And at the second time Joseph was made 
known to his brethren; and Joseph’s kin¬ 
dred was made known unto Pharaoh. 

14 Then sent Joseph, and called his father 
Jacob to him, and all his kindred, threescore 
and fifteen souls. 

15 So Jacob went down into Egypt, and 
died, he, and our fathers, 


Revised Version. 

10 into Egypt: and God was with him, and 
delivered him out of all his afflictions, and 
gave him favour and wisdom before Pha¬ 
raoh king of Egypt; and he made him 
governor over Egypt and all his house. 

11 Now there came a famine over all Egypt 
and Canaan, and great affliction : and our 

12 fathers found no sustenance. But when 
Jacob heard that there was corn in Egypt, 
he sent forth our fathers the first time. 

13 And at the second time Joseph was made 
known to his brethren ; and Joseph’s race 

14 became manifest unto Pharaoh. And 
Joseph sent, and called to him Jacob his 
father, and all his kindred, threescore 

15 and fifteen souls. And Jacob went down 
into Egypt; and he died, himself, and our 






106 


A COMMENTARY ON THE ACTS. 


[Acts 7:16-19. 


7:14-23 and Num. 26:28-37 ; or, 2, that the twelve wives of Jacob’s sons 
are counted, excepting Judah’s who was dead, and not counting Joseph and 
his wife who were already in Egypt; 66 -f- 12 — 3 = 75. Then there is no 
discrepancy in the Hebrew text; it simply omits in its way of counting some 
who were included by another mode of computation. Stephen quoted the 
most familiar version, the Septuagint, correctly. 

16. carried over into Sycliem] This verse contains two difficult state¬ 
ments which have not been satisfactorily reconciled with the record in the 
Old Testament. With more full knowledge of the facts in the history of 
Abraham the difficulties would without doubt be removed. According to 
Gen. 50:13, Jacob was buried at Machpelah, in Hebron; but Joseph was 
buried at Shechem or Sychem, Josh. 24:32. The Old Testament does not 
say where the brothers of Joseph were buried. Jerome says the tombs of 
the twelve patriarchs were to be seen near Shechem in his day, and the 
Samaritan tradition coming down to our day reports that they were buried 
there, Pal. Fund Report , December, 1877. But Josephus says that the patri¬ 
archs, except Joseph, were buried at Hebron, Ant. 2:8, 2. 

Abraham bought... of the sons of Einmor] The Common Version 
supplies “ the father,” but these are not in the Greek. Read “ laid in the 
tomb that Abraham bought for a price in silver of the sons of Hamor in 
Shechem.” See Revised Version. This is even more difficult than the first 
clause of the verse. Abraham bought a field and cave at Machpelah, near 
Hebron, of Ephron the Hittite, for a burial-place, Gen. 49:30. Jacob 
bought a parcel of a field of the children of Hamor, Gen. 33:19, to build an 
altar, and nothing is said of a burial-place, though Joseph was buried there. 
This might explain the reference of Stephen, if it said Jacob, not Abra¬ 
ham, bought the field in Shechem. There is nothing in Genesis against nor 
in support of the statement that Abraham bought land of Hamor. Some 
conjecture that the two transactions of Abraham and of Jacob were in¬ 
advertently mixed; others that there has been an error made by some copy¬ 
ist who has written Abraham for Jacob, or that there were two burial-places 
bought by Abraham. These are conjectures only, however, and we must 
await more full knowledge for a satisfactory explanation. Meanwhile it is 
well to remember that here are no contradictions. The most that can be said 
by a fair-minded unbeliever is, that here are statements made about which 
Genesis is silent. But silence is not contradiction. 

18, 19. another king arose,. . . and evil entreated our fathers] 

Stephen passes now to note the oppression and deliverance in Egypt, further 


Common Version. 

16 And were carried over into Sychem, and 
laid in the sepulchre that Abraham bought 
for a sum of money of the sons of Emmor, 
the father of Sychem. 

17 But when the time of the promise drew 
nigh, which God had sworn to Abraham, the 
people grew and multiplied in Egypt, 

18 Till another king arose, which knew 
not Joseph. 

19 The same dealt subtilely with our kin- 


Revised Version. 

16 fathers; and they were carried over unto 
Shechem, and laid in the tomb that Abra¬ 
ham bought for a price in silver of the 

17 sons of 1 Hamor in Shechem. But as the 
time of the promise drew nigh, which God 
vouchsafed unto Abraham, the people 

18 grew and multiplied in Egypt, till there 
arose another king over Egypt, who knew 

19 not Joseph. The same dealt subtilly with 
our race, and evil entreated our fathers, 

1 Gr. Emmor 





Acts 7:20-25.] 


STEPHEN'S DEFENCE. 


107 


to show how Jehovah wrought providential changes in the people to perfect 
his worship. The promise to Abraham was first that his children should 
have a home in Canaan. Now the time for the fulfillment of that promise 
drew nigh. Israel had grown from a family to the proportions of a nation. 
Then “another king arose,” meaning a different kind of a king, one 
of another dynasty or house. He dealt “ subtilly ” or craftily, with shrewd¬ 
ness and sharpness, and maltreated or persecuted “our fathers.” Notice 
how Stephen continues to identify himself with the council as of the same 
origin and race. Their infant sons, “babes,” R. V., were ordered to be 
killed by the midwives; but the order was so cruel that it was not obeyed 
fully even by the Egyptian attendants. See Ex. 1:16-19. 

20. Moses was born, and was exceeding fair] When this cruel order 
was in force Moses was born “ exceeding fair,” literally, “ fair to God,” a 
Hebraistic way of saying “ divinely fair.” 

21. when lie was cast out] He was hid three months, then put out on 

the edge of the Nile in a boat made of rushes; he was found by Pharaoh’s 
daughter, adopted by her, and brought up in all the wisdom of the Egyp¬ 
tians. Stephen had been accused of blaspheming Moses; he refutes the 
charge by reverently rehearsing the history of Moses, and also shows how 
God guarded all these changes, a proof that his providential care would now, 
as in the past, overrule all the changes to advance his kingdom. The history 
noticed in the 16 verses, 20-35, is given also in Ex. 2:1-15. “ Mighty in 

words and in deeds ” must refer to his later life. He said of himself, “ I am 
not eloquent... but I am slow of speech, and of a slow tongue,” Ex. 4:10. 
The Jews of Christ’s time regarded Moses as their greatest authority in wor¬ 
ship, and their lawgiver. 

23. to visit Ills brethren] When literally “a forty years time” was 
filled up to him, he desired to look after the interests of his brethren and to 
help them. 

25. lie supposed his brethren would have understood] Moses was 
assured that God wanted him to deliver the people, and he thought the peo- 


Common Version. 


Revised Version. 


dred, and evil entreated our fathers, so that 
they cast out their young children, to the 
end they might not live. 

20 In which time Moses was born, and was 
exceeding fair, and nourished up in his fa¬ 
ther’s house three months: 

21 And when he was cast out, Pharaoh’s 
daughter took him up, and nourished him 
for her own son. 

22 And Moses was learned in all the wis¬ 
dom of the Egyptians, and was mighty in 
words and in deeds. 

23 And when he was full forty years old, 
it came into his heart to visit his brethren 
the children of Israel. 

24 And seeing one of them, suffer wrong, he 
defended him, and avenged him that was 
oppressed, and smote the Egyptian: 

25 For he supposed his brethren would 
have understood how that God by his hand 


that 1 they should cast out their babes to 

20 the end they might not 2 live. At which 
season Moses was born, and was 3 exceed¬ 
ing fair; and he was nourished three 

21 months in his father’s house: and when he 
was cast out, Pharaoh’s daughter took him 

22 up, and nourished him for her own son. 
And Moses was instructed in all the wis¬ 
dom of the Egyptians; and he was mighty 

23 in his words and works. But when he was 
well-nigh forty years old, it came into his 
heart to visit his brethren the children of 

24 Israel. And seeing one of them suffer 
wrong, he defended him, and avenged 
him that was oppressed, smiting the Egyp- 

25 tian: and he supposed that, his brethren 
understood how that God by his hand was 
giving them 4 deliverance; but they 


l Or, he 8 Gr. be preserved alive, 

s Or, fair unto God 4 Or, salvation 






108 


A COMMENTARY ON THE ACTS. 


[Acts 7 : 26 - 31 . 


pie understood it; but they did not, and he failed and fled. This incidentally 
proved that the Israelites had not always understood God’s ways, and they 
might be dull or blind to his ways now. Then he recounts from Ex. 2:13, 
14 how Moses, in reproving two of his race for wrangling, learned that his 
act of delivering an Israelite by smiting an Egyptian was known, though he 
supposed it was a secret. The oppressed Israelites repelled Moses as a “ ruler 
and a judge” when he came as a deliverer. So Jesus had been thrust aside 
by the Jews when he came offering deliverance. The parallel must have 
been seen by the council; but as it was not distinctly stated, they did not then 
spring upon the speaker and stop him. 

29. Then fled Moses ... in the land of Madian] The prevailing idea 
of the past has been that the land of Midian to which Moses fled was occu¬ 
pied by a barbarous or semi-barbarous people. But recent discoveries indi¬ 
cate that they were an intelligent, enterprising and cultured people. While 
no inscriptions in Midian or known to be made by the Midianites have yet 
been found, a great number of inscriptions in that region have been found 
known as Miniean or Minni. These people were also traders, sweeping over 
the Sinaitic peninsula, and were as ancient as the time of the exodus and 
earlier, but how much earlier is yet undetermined. These were a literary 
people, having a system of alphabetic writing believed to be older than the 
Phoenician. So Moses could easily use his wisdom and learning and add to 
its stores in the new home, where he spent the second 40 years of his life.* 

30. when forty years were expired] Or, “ were fulfilled.” This cor¬ 
responds with the statement in Ex. 7:7 that Moses was eighty years old 
when he appeared before Pharaoh and one hundred and twenty when he 
died, Deut. 34:7; 29:5; 31:2; Ex. 7:7. The 40 years here noted applies 
to his period of life in Sinai. At the end of it, the Lord appeared to him in 
a burning bush. 

31. Moses saw it , he wondered at the sight] A flame of fire in a 
bush would not excite wonder; but if the flame kept on burning and the 


Common Version. 


Revised Version. 


would deliver them; but they understood 
not. 

26 And the next day he shewed himself 
unto them as they strove, and would have 
set them at one again, saying, Sirs, ye are 
brethren; why do ye wrong one to another? 

27 But he that did his neighbour wrong 
thrust him away, saying, Who made thee a 
ruler and a judge over us? 

28 Wilt thou kill me, as thou didst the 
Egyptian yesterday? 

29 Then fled Moses at this saying, and was | 
a stranger in the land of Madian, where he ! 
begat two sons. 

30 And when forty years were expired, 
there appeared to him in the wilderness of 
mount Sina an angel of the Lord in a flame 
of fire in a bush. 

31 When Moses saw it, he wondered at the 
sight: and as he drew near to behold it, the 
voice of the Lord came unto him, 


26 understood not. And the day following 
he appeared unto them as they strove, 
and would have set them at one again, 
saying, Sirs, ye are brethren; why do ye 

27 wrong one to another? But he that did 
his neighbour wrong thrust him away, 
saying, Who made thee a ruler and a judge 

28 over us? Wouldest thou kill me, as thou 

29 killedst the Egyptian yesterday? And 
Moses fled at this saying, and became a 
sojourner in the land of Midian, where 

30 he begat two sons. And when forty years 
were fulfilled, an angel appeared to him 
in the wilderness of mount Sinai, in a 

31 flame of fire in a bush. And when Moses 
saw it, he wondered at the sight: and as 
he drew near to behold, there came a 


* See Sayce, Higher Criticism and the Monuments , pp. 43-46 flf. 









ACTS 7:32-37.] 


STEPHEN’S DEFENCE. 


109 


bush did not change, as the account in Ex. 3:2 states, then it would be a 
wonder. Moses came near the bush to discover the cause or explanation of 
this wonder; then there came a voice from the bush, and he knew it was the 
Lord speaking. 

33* Put off thy shoes] Or, “ Loose the shoes from thy feet.” The 
language implies that he wore sandals rather than shoes, for literally it reads 
“ loose thy sole.” This is in accord with Oriental custom to this day. If 
an Oriental enters a mosque or any holy place, he removes his sandals or 
shoes at the door; nor will Moslems allow Christians to enter any of their 
holy places without doing the same. The origin of the custom is so ancient 
that the reason for it is quite unknown. Western people uncover the head 
to express reverence; but Orientals make their feet bare to express the same 
feeling. 

34. am come down to deliver] God declares that lie had surely seen 
(literally, “having seen, I saw”) and heard his people all the time, when 
some thought God did not see nor hear. God “ came down ” to deliver. 
Heaven was and is usually represented as above. 

35. This Moses whom they refused] Stephen reminds the council 
that God proposed to send “ this Moses,” the very person whom the Israelites 
had refused, as literally a “ ransomer ” or deliverer. The council must have 
seen the parallel again suggested in Stephen’s words. Their fathers had re¬ 
jected Moses, yet God sent him ; so they rejected Jesus, yet God sent him 
also. 

30. He brought them out] Or, “ This man led them forth, having 
wrought wonders and signs.” Though rejected, Moses delivered the afflicted 
Israelites: he wrought wonders and signs for forty years. How like Jesus 
was this, who also wrought signs and wonder§ ! 

37. This is that Moses, which said ... A prophet shall the Lord 


Common Version. 

32 Saying, I am the God of thy fathers, the 
God of Abraham, and the God of Isaac, and 
the God of Jacob. Then Moses trembled, 
and durst not behold. 

33 Then said the Lord to him, Put off thy 
shoes from thy feet: for the place where 
thou standest is holy ground. 

34 I have seen, I have seen the affliction 
of my people which is in Egypt, and I have 
heard their groaning, and am come down to 
deliver them. And now come, I will send 
thee into Egypt. 

35 This Moses whom they refused, saying, 

Who made thee a ruler and a judge? the 
same did God send to be a ruler and a deliv¬ 
erer by the hand of the angel which appeared 
to him in the bush. 

36 He brought them out, after that he had 
shewed wonders and signs in the land of 
Egypt, and in the Red sea, and in the wil¬ 
derness forty years. 

37 If This is that Moses, which said unto 
the children of Israel, A Prophet shall the 
Lord your God raise up unto you of your 
brethren, like unto me; him shall ye hear. 

1 Gr. redeemer 


Revised Version. 

! 32 voice of the Lord, I am the God of thy 
fathers, the God of Abraham, and of 
Isaac, and of Jacob. And Moses trembled, 

I 33 and durst not behold. And the Lord said 
unto him, Loose the shoes from thy feet: 
for the place whereon thou standest is 

34 holy ground. I have surely seen the 
affliction of my people which is in Egypt, 
and have heard their groaning, and I am 
come down to deliver them: and now 

35 come, I will send thee into Egypt. This 
Moses whom they refused, saying, Who 
made thee a ruler and a judge ? him hath 
God sent to be both a ruler and a de¬ 
liverer with the hand of the angel who 

36 appeared to him in the bush. This man 
led them forth, having wrought wonders 
and signs in Egypt, and in the Red sea, 

37 and in the wilderness forty years. This 
is that Moses, who said unto the children 
of Israel, A prophet shall God raise up 
unto you from among your brethren, 









110 


A COMMENTARY ON THE ACTS. 


[Acts 7:38-43. 


your God raise up] Some might say in the council, What has all this 
narrative about Moses to do with the case in hand? Stephen reminds them 
that Moses himself declared that at some future time God would raise up a 
great prophet similar to him, and as if he feared their unbelief, commanded 
them to hear him. Who was this prophet? Does he mean Jesus? We 
know that he did. 

38. church in the wilderness] “ Church ” here is the common word 
for “ congregation,” meaning the congregation of Israel. Moses was with 
the congregation and with the angel on Mt. Sinai, where the law, called 
“lively” or “ living oracles,” literally “ living words,” was given. Compare 
similar phrases, “ oracles of God,” Rom. 3:2; Heb. 5:12; 1 Pet. 4 : 11. 

30. our fathers would not obey] Here again is a contrast between the 
way Israel treated Moses and the honor God placed upon him. Israel re¬ 
fused Moses as a deliverer, and wanted to go back to the bondage of Egypt. 
Verses 40, 41 tell how they fell into the calf-worship, a form common later, 
in the days of Jeroboam, and quite likely a survival of Moloch or Baal wor¬ 
ship of an earlier period. See v. 43. 

42. God turned, and gave them up] Israelites forsook God, and he let 
them go in their idolatrous ways ; but not until after long years of pleading, 
warnings, and judgments. The “ host of heaven” often means the angels in 
Scripture, but here it means the stars. Then Stephen quotes from the book 
of the prophets, Amos 5:25-27. The point here was the rebuke of the 
prophet for Israel’s mixed worship; trying to serve Jehovah and to propitiate 
at the same time the gods of the nations. 

43. Moloch, and the star of your god Remplian] Or, “ Rephan.” 
Forsaking the tent or tabernacle of Jehovah, Israel took to the tent (for wor- 


Common Version. 


Revised Version. 


38 This is he, that was in the church in the 
wilderness with the angel which spake to 
him in the mount Sina, and with our fa¬ 
thers: who received the lively oracles to 
give unto us: 

39 To whom our fathers would not obey, 
but thrust him from them, and in their 
hearts turned back again into Egypt, 

40 Saying unto Aaron, Make us gods to go 
before us: for as for this Moses, which 
brought us out of the land of Egypt, we wot 
not what is become of him. 

41 And they made a calf in those days, and 
offered sacrifice unto the idol, and rejoiced 
in tlie works of their own hands. 

42 Then God turned, aDd gave them up to 
worship the host of heaven; as it is written 
in the book of the prophets, 0 ye house of 
Israel, have ye offered to me slain beasts 
and sacrifices by the space of forty years in 
the wilderness ? 

43 Yea, ye took up the tabernacle of Mo¬ 
loch, and the star of your god Remphan, 
figures which ye made to worship them: 
and I will carry you away beyond Babylon. 


38 1 like unto me. This is he that was in the 
2 church in the wilderness with the angel 
who spake to him in the mount Sinai, and 
■with our fathers: who received living 

39 oracles to give unto us: to whom our 
fathers would not be obedient, but thrust 
him from them, and turned back in their 

40 hearts uuto Egypt, saying unto Aaron, 
Make us gods which shall go before us: 
for as for this Moses, who led us forth out 
of the land of Egypt, we know not what 

41 is become of him.' And they made a calf 
in those days, and brought a sacrifice 
unto the idol, and rejoiced in the works 

42 of their hands. But God turned, and gave 
them up to serve the host of heaven ; as 
it is written in the book of the prophets, 

Did ye offer unto me slain beasts and 
sacrifices 

Forty years in the wilderness, O house 
of Israel? 

43 And ye took up the tabernacle of 

Moloch, 

And the star of the god Rephan, 

The figures which ye made to worship 
them: 

And I will carry you away beyond 
Babylon. 

1 Or, as he raised up me 2 Or, congregation 







Acts 7 : 44-50.] 


STEPHEN'S DEFENCE. 


Ill 


ship) of Moloch, the national god of the Ammonites, 1 Kings 11:7. The 
ancient Jewish writers describe his worship under the form of a great hollow 
image of brass with outstretched arms, and when heated, children were 
thrown into them and burnt alive as an offering to the god. Rephan is 
usually identified with the Hebrew Cliiun. It was the Coptic or Egyptian 
name for Saturn. The idea is that they worshipped the stars, perhaps in¬ 
cluding the sun and moon; an expansion of the idea in v. 42, where the 
phrase “host of heaven” was used. For this sin the Israelites were to be 
carried beyond Babylon, or, as the Septuagint in Amos reads, “beyond 
Damascus.” But “beyond Damascus” to the Jewish mind meant Babylon. 

44. Our fathers had the tabernacle] That is, before the temple was 
the tabernacle or tent of testimony. The tent contained the ark, and in the 
ark were Aaron’s rod, the manna, and the two tables of the law; so it was 
the ark of the covenant or testimony. But even this ark Moses made after 
“the fashion” or “ figure,” the pattern shown him in Sinai. So the place of 
worship has changed now from the one Moses had, and from the tent and 
form that he had. He is preparing to show that they have changed from 
the religious customs of Moses themselves. 

45. our fathers . . . brought iu with Jesus] Better, “with Joshua.” 
Jesus is the Greek form for Joshua; so in Heb. 4:8. But the Common 
Version is misleading to the English reader in both cases; the Revised 
Version reads “Joshua.” The Israelites under Joshua brought the taber¬ 
nacle into Canaan (called “ the possession of the nations ” here), and wor¬ 
shipped in it until after the time of David, who wanted to build a temple; 
but it fell to Solomon to carry out David’s plan. Thus he shows that the 
temple as a place of worship did not date back to Moses, but only to Solo¬ 
mon, who held a place quite inferior to Moses and even to David. 

48. the Most High dwelleth not iu temples made with hands] 

Or, “ dwelleth not in houses made with hands.” These were the words 


Common Version. 

44 Our fathers had the tabernacle of wit¬ 
ness in the wilderness, as he had appointed, 
speaking unto Moses, that he should make it 
according to the fashion that he had seen. 

45 Which also our fathers that came after 
brought in with Jesus into the possession of 
the Gentiles, whom God drave out before the 
face of our fathers, unto the days of David; 

46 Who found favour before God, and de¬ 
sired to find a tabernacle for the God of 
Jacob. 

47 But Solomon built him a house. 

48 Howbeit the Most High dwelleth not in 

temples made with hands; as saith the 
prophet, . 

49 Heaven is my throne, and earth is my 

footstool: what house will ye build me? 
saith the Lord: or what is the place ot my 
rest? , ,, 

50 Hath not my hand made all these 
things? 


Revised Version. 

44 Our fathers had the tabernacle of the 
testimony in the wilderness, even as he 
appointed who spake unto Moses, that he 
should make it according to the figure 

45 that he had seen. Which also our fathers, 
in their turn, brought in with i Joshua 
when they entered on the possession of 
the nations, whom God thrust out before 
the face of our fathers, unto the days of 

46 David; who found favour in the sight of 
God, and asked to find a habitation for 

47 the God of Jacob. But Solomon built 

48 him a house. Howbeit the Most High 
dwelleth not in houses made with hands; 
as saith the prophet, 

49 The heaven is my throne, 

And the earth the footstool of my 
feet: 

What manner of house will ye build 
me ? saith the Lord: 

Or what is the place of my rest? 

50 Did not my hand make all these 

things? 

1 Gr. Jesus 






112 


A COMMENTARY ON THE ACTS. 


[Acts 7:51, 52. 


of Solomon, 1 Kings 8:26, 27, 43; 2 Chron. 6:18, 39, combined with a 
prophecy in Isa. 66:1, 2. In this manner Stephen answers the charge of 
having spoken against the temple, by saying that God might be worshipped 
elsewhere, or that the temple might pass away. If God did not dwell in a 
house made with hands, then the exclusive holiness of the temple was broken, 
not by what he had said, but by the words of the builder of the temple, and 
also of the prophets, as he states in verses 49, 50, which with slight variation 
are a quotation from the Septuagint of Isa. 66:1, 2. Thus Stephen shows 
that Solomon in his dedicatory prayer recognized the imperfect and tempo¬ 
rary nature of the temple as a place for Jehovah to meet his people; and the 
same fact had been emphasized by the prophet Isaiah, who further declared 
that worship did not consist in outward sacrifices of the temple, but in the 
devotion of the heart and life, and he predicted a change. Here his argu¬ 
ment stopped. It is elliptical, the inference being left to be drawn by the 
council. That inference is, if the builder of the temple and the prophets 
predicted that it was temporary, and that a change would come, how can I 
be charged with blasphemy for speaking of this same change ? 

51. uncircumcised in heart and ears] The sketch of Israel had forci¬ 
bly presented God’s patient efforts, by various ways, to keep the people true to 
his worship, and their waywardness and constant tendency to idolatry. The 
Sanhedrin and those it represented were like Israel of old, “ stiffnecked,” 
stubborn of will: “ uncircumcised in heart and ears,” meaning that they 
were not willing to believe or obey God in their hearts, nor willing to listen 
to his messages. For circumcision was a sign that they submitted to God. 
Compare similar expressions in Deut. 10:16; 30:6; Lev. 26:41; Jer. 9:26; 
6:10; Ezek. 28:10. See also Paul’s argument, Rom. 2:25-29. “Ye do 
always resist the Holy Spirit,” literally, “ fall against ” him, as one would 
against an enemy. The work of the Spirit was known and recognized in the 
earliest Old Testament times, Gen. 1:2; 6:3; so their fathers had resisted 
him also, Isa. 63:10; Zech. 4:6; Ps. 78: 40, 41. 

ye do always resist the Holy Ghost] Stephen had completed his 
historical argument, showing that running all through God’s dealings with 
Israel was that spirit of unbelief and disobedience breaking out, even in the 
face of the wonderful revelations of Sinai, and from that onward. Now 
comes the application. 

52. the Just, One; of whom ye have been now the betrayers and 
murderers] Or, “the Kighteous One.” The fathers persecuted the 
prophets, killed those who predicted the coming of the Righteous One, the 
Messiah; and now “ye have” betrayed to Pilate and become the murder- 


Common Version. 

51 Ye stiffnecked and uncircumcised in 
heart and ears, ye do always resist the Holy 
Ghost: as vour fathers did, so do ye. 

52 Which of the prophets have not your 
fathers persecuted? and they have slain 
them which shewed before of the coming of 
the Just One; of whom ye have been now 
the betrayers and murderers: 


Revised Version. 

51 Ye stiffnecked and uncircumcised in 
heart and ears, ye do always resist the 
Holy Spirit: as your fathers did, so do ye. 

52 Which of the prophets did not your 
fathers persecute? and they killed them 
who shewed before of the coming of the 
Righteous One; of whom ye have now 











Acts 7 : 53, 54.] 


STEPHEN’S MARTYRDOM. 


113 


ers of this predicted one. Peter had twice said to the same council that they 
had crucified Jesus the exalted Prince and Saviour, Acts 4:10; 5:30, 31. 
Jesus accused Jerusalem of killing the prophets, Matt. 23:37. 

53. Who have received the law by the disposition of angels] Or, 
“ ye who received the law as it was ordained by angels,” literally “ at ” or “ by 
ministration of angels.” Compare Paul’s similar words concerning the law, 
“ordained by angels,” Gal. 3 :19. Josephus says “we have learned from 
God the most excellent of our doctrines, and the most holy part of our law 
by angels,” Antiq. 15:5, 3. And the Septuagint Version in Deut. 33: 2 says 
of the giving of the law, “ on his right hand were angels.” So this appears 
to have been the Jewish idea, and is further supported by Ps. 68:17, 18; 
Gal. 3:19; and Heb. 2:2. The Jews gloried in the law, in themselves as 
custodians of it, yet dishonored God by constant violations of it, even to the 
killing of those who came from God, as prophets, to foretell the coming and 
prepare the way for the Kighteous One, whom now they had also slain. This 
was a terrible accusation against the highest judges and ecclesiastics of his 
nation. They showed their intense anger; Stephen’s defence abruptly ended. 

Suggestive Applications.— 1. A mind well stored with Scripture is one 
of the best preparations for a Christian’s defence. 2. The guidance of the 
Holy Spirit is always to be sought. 3. God’s promises are sure, though they 
may seem slow in fulfillment. 4. God works by a series of providential 
interpositions to fulfill his purposes. 5. The hour of human need is the hour 
for God’s interposition. 6. God calls the person he requires to do a great 
work. 7. Faith in God and distrust of God are found together in all ages 
and conditions. 8. We must wait God’s time and be ready to accept his ful¬ 
fillment of promises. 9. We may mistake God’s way and messengers and 
reject them. 10. The great comfort of the righteous is in their nearness to 
God, whether in or out of his sanctuary. 11. Christians need to be in the 
spirit, and have a heart open to hear God’s message by any messenger he 
may send. 


Stephen’s Martyrdom. 7:54-60; and 8: la. 

54. When they heard these tilings, they were cut to the heart] 

“ These things ” refer to what Stephen said in his defence, and to the severe 
charges made in vs. 51-53. Here again we have “ cut to the heart,” literally 
“ sawn through,” as in Acts 5:33, meaning great anger; “ gnashed on him 
with their teeth” is also an Oriental mode of expressing violent rage. Com¬ 
pare Old Testament expressions, “ gnashed upon me with their teeth,” Ps. 
35:16; 37:12; 112:10; Lam. 2:16. 


Common Version. 

53 Who have received the law by the dis¬ 
position of angels, and have not kept it. 

54 When they heard these things, they 
were cut to the heart, and they gnashed on 
him with their teeth. 


Revised Version. 

53 become betrayers and murderers; ye who 
received the law 1 as it was ordained by 
angels, and kept it not. 

54 Now when they heard these things, 
they were cut to the heart, and they 

1 Or, as the ordinance of angels Gr. unto ordi- 
nances of angels 


8 






114 


A COMMENTARY ON THE ACTS. 


[Acts 7 : 55-58. 


55. saw the glory of God, and Jesus] The repetition of the phrase 
“ full of the Holy Ghost ” is to impress the reader with the fact that Stephen 
in a peculiar manner had the presence and guidance of the Spirit. He 
gazed upward, and had a vision of the glory of God and of Jesus at God's 
right hand, the place of honor and of power. How he actually saw this 
sight is not important. It may have been a mental vision; the language 
implies that it came through the unusual gift of the Holy Spirit upon him. 
Tennyson has put this scene happily in “ Two Voices ”: 

“ Then looking upwards, full of grace, 

He prayed, and from a happy place 
God’s glory smote him on the face.” 

56. Son of man standing on the right hand of God] “ Son of man ” 

was the title Jesus applied to himself, Matt. 26:64. It is not applied to him 
by apostles or evangelists, except here. He is usually said to be “sitting”; 
but now, as Chrysostom suggests, he has risen and is “ standing ” ready to 
help or receive and to crown * his martyr-disciple. A vision of the spiritual 
world was granted to Elisha's servant, 2 Kings 6:17. 

57. they cried out with a loud voice, and stopped their ears] The 
sting of Stephen's charge, that they had killed Jesus, was made doubly irri¬ 
tating now by his declaration that he saw Jesus exalted thus. For it was at 
once an offensive proclamation of the doctrine of the resurrection, which 
they as Sadducees denied, and was also reasserting that the crucified Jesus 
was co-equal with God, which they regarded as one of the strongest instances 
of blasphemy here in the presence of the Sanhedrin. So they “stopped 
their ears,” literally, “ held together their ears,” an Oriental mode of show¬ 
ing disgust and horror at what was uttered. Thus the Talmud (Bab. Keth. 
5, 6) asks, “ wherefore is the whole ear hard, but the flap soft ? That if any 
hear an unbecoming word he may press up the flap and shut his ear.” So 
the word for “stopped” here means “to compress” or “press together.” 
Then they rushed upon him in wild violence. They gave no formal sentence. 
But they had brought forward witnesses, and heard a defence; so they would 
justify their action to themselves, no doubt, on the ground of horror at the 
public blasphemy, in declaring that the condemned Jesus was at the right 
hand of God, and thus equal to God. 

58. cast him out of the city] Great blasphemers were, according to 


Common Version. 

55 But he, being full of the Holy Ghost, 
looked up steadfastly into heaven, and saw 
the glory of God, and Jesus standing on the 
right hand of God, 

56 And said, Behold, I see the heavens 
opened, and the Son of man standing on the 
right hand of God. 

57 Then thev cried out with a loud voice, 
and stopped their ears, and ran upon him 
with one accord, 

58 And cast him out of the city, and stoned 


Revised Version. 

55 gnashed on him with their teeth. But he, 
being full of the Holy Spirit, looked up 
stedfastly into heaven, and saw the glory 
of God, and Jesus standing on the right 

56 hand of God, and said, Behold, I see the 
heavens opened, and the Son of man 

57 standing on the right hand of God. But 
they cried out with a loud voice, and 
stopped their ears, and rushed upon him 

58 with one accord; and they cast him out 


* His name, Stephanos, means a “ crown. 1 







Acts 7 : 59, 60.] 


STEPHEN’S MARTYRDOM. 


115 


the law of Moses, to be stoned outside of the camp, Lev. 24:14-16; and 
Deut. 17 :5 and 1 Kings 21:13 show that this was done outside of the gates 
or walls of the city. The traditional place of Stephen’s martyrdom is now 
shown, outside “ St. Stephen’s gate,” formerly the old sheep gate probably. 
But for 1300 years in earlier times it was shown outside the Damascus gate, 
the usual place of execution. The latter is more likely to be the true place 
than the former. The witnesses were compelled to cast the first stone, no 
doubt to check hasty accusers, since they must become so conspicuous in the 
punishment. See Deut. 17: 7. They laid aside their outer garments to have 
their arms more free for the work. For safe keeping they placed their gar¬ 
ments at the feet of a young man called Saul. From this it is inferred that 
Saul had made himself conspicuous in disputations with Stephen, and now 
was one of the prominent agents or servants of the Sanhedrin in declaring 
that his death was just, Acts 8:1. He was called a “ young man.” So Dio 
Cassius called Caesar young when he was about forty; and Yarro called a 
person young when he was about forty-five years of age. Saul must have 
been between thirty and forty, since about thirty years later, between 63 and 
66 a.d., he calls himself “ Paul the aged,” Philem. 9. 

But how could they “stone” Stephen to death? The Jewish rulers them¬ 
selves said to Pilate, “It is not lawful for us to put any man to death,” John 
18 : 31. And the Talmud intimates that the Sanhedrin lost the power to sen¬ 
tence to death about 40 years before the destruction of the temple. Several 
explanations have been offered: 1. Cyril and Augustine supposed that this 
limitation applied only to the sacred season of the feast when Jesus was con¬ 
demned ; but this is unsatisfactory.* 2. Others suppose that this was the 
violent outburst of passion, resulting in mob-law. This is quite probable. 
Yet, if so, why did not the Roman ruler interpose as in case of Paul, Acts 
21:31-34? 3. A satisfactory and probable explanation of this is, that 

Stephen suffered martyrdom in 36 or 37 a.d., a time when Roman annals 
show that Pilate was recalled as procurator of Judsea in 36, and there was 
an interregnum, Maryllus, the new one appointed by Caligula, not having 
arrived. Yitellius was indeed prefect of Syria; but he left Jerusalem with 
his army about the time that the news of the death of the emperor Tiberius 
reached there. Tiberius died March, 790 a.u.c. ; but the news reached Jeru¬ 
salem in May, 37 a.d. Thus the death of Stephen might have been before 
the arrival of Vitellius, or just after his departure, when the turbulent Jew¬ 
ish rulers would not be in danger of being called to account by the Romans, 
since there was no Roman official in Judsea at that time to do it. 

60. Lord, lay not this sin] Literally, “ place ” or “ fix not this sin to 


Common Version. 

him: and the witnesses laid down their 
clothes at a young man’s feet, whose name 
was Saul. 

59 And they stoned Stephen, calling upon 
God, and saying, Lord Jesus, receive my 
spirit, 

60 And he kneeled down, and cried with a 


Revised Version. 

of the city, and stoned him: and the wit¬ 
nesses laia down their garments at the 

59 feet of a young man named Saul. And 
they stoned Stephen, calling upon the 
Lord , and saying, Lord Jesus, receive my 

60 spirit. And he kneeled down, and cried 
with a loud voice, Lord, lay not tnis sin 


* See Rice: Commentary on John, p. 291. 







116 


A COMMENTARY ON THE ACTS. 


[Acts 8:1. 


them.” Stephen called on the Lord Jesus to receive his spirit. Thus Jesus 
is presented as worthy of our worship. The apostles and early disciples 
prayed to him; but there is no mention of such prayers to angels, saints, 
prophets, apostles, or to the mother of Jesus. Stephen’s kneeling seems to 
have been a voluntary act; though some suppose that the stones were falling 
upon him so thickly that he was forced into this position. But he would be 
thrown from an eminence, if executed according to the usual custom; and not 
being killed by the fall or the stones cast, he kneeled that he might pray for 
his enemies, as his Lord had done, Luke 23 :34. 

he fell asleep] Though heathen writers have used it,* this is peculiarly 
a Christian term for death. Thus we have “cemetery,” from a Greek 
word meaning a “sleeping-chamber.” Paul speaks of the saints “which 
are asleep,” 1 Cor. 15 : 6, 18; 1 Thess. 4:13. 

8 :1. And Saul was consenting unto his death] This clause belongs 
to the previous chapter and verse, to complete the record of Stephen’s death. 
It shows the infelicity of some of the divisions of the Scriptures into chap¬ 
ters and verses, a comparatively modern work. Saul was active, zealous, and 
as the word implies persistent in approving the act of Stephen’s murderers. 
Saul is noticed here more especially as preparatory to a narrative of his con¬ 
version and subsequent work as the apostle Paul. 

Suggestive Applications. —1. Good men often suffer for the truth. 2. 
Christian martyrdom and Christian magnanimity go together; Stephen was 
being stoned while praying for those who were stoning him. 3. Great is the 
fury of men balked by a convicting conscience. 4. The glory revealed at a 
Christian’s death often fills the soul with rapturous joy. 5. Visions of Christ 
sustain the persecuted and suffering disciples. 6. The glorious death of one 
saint is the birth hour of another: Stephen’s martyrdom leads to Paul’s con¬ 
version. 7. Anger and fury are signs of error; calmness and kindness, of 
the truth. 


Persecution : Philip at Samaria. 8:16-13. 

Thus far Christianity has grown in and through the mother church in 
Jerusalem. Now we enter upon the history of its extension into Samaria, 
Judaea, and the uttermost parts of the earth. Christian missions were an 
indirect result of bitter persecution of the church in Jerusalem, following 
Stephen’s death, vs. 1-3. The disciples (except the apostles) were scattered 
preaching; Philip going to Samaria, vs. 4-13, Peter and John are then sent 


Common Version. 

loud voice, Lord, lav not this sin to their 
charge. And when he had said this, he fell 
asleep. 

HAP. VIII.—And Saul was consenting 
unto his death. And at that time there 
was a great persecution against the church 
which was at Jerusalem; and they were all 
scattered abroad throughout the regions of 
Judea and Samaria, except the apostles. 


Revised Version. 

to their charge. And when he had said 
8 this, he fell asleep. And Saul was con¬ 
senting unto his death. 

And there arose on that day a great 
persecution against the church which 
was in Jerusalem ; and they were all scat¬ 
tered abroad throughout the regions of 
Judaea and Samaria, except the apostles. 


* Callimachus says, “ When good men die, it is not death, but sleep.”—Epigram 10. 









Acts 8:2, 3.] 


PERSECUTION: PHILIP AT SAMARIA. 


117 


there ; false Simon is rebuked ; the apostles Peter and John return, preach¬ 
ing by the way in Samaria, vs. 14-25; Philip preaches to an Ethiopian 
officer, who is baptized; Philip preaches in cities from Azotus to Caesarea, 
vs. 26-40. Long after this Philip is again mentioned as residing in Caesarea, 
Acts 21:8. 

1. And at that time there was a great persecution] Or, “And 
there arose on that day a great persecution.” The phrase “ that day ” or 
“that time” in the Old Testament usually signifies a longer or shorter period, 
not confined to a single day. Some, as Alexander, say that here it means on 
that very day that Stephen was stoned there was a great persecution. The 
Revised Version favors this by rendering eycVero by “ arose,” which is not the 
usual meaning, nor the one the Revisers commonly give this word. The 
persecution may have begun on that day, but it continued for some time; 
and others, as Hervey, hold that the phrase must be taken in the broader 
sense expressed in the Common Version. It is noteworthy that this is the 
first time “ the church at Jerusalem ” is mentioned. Though there were 
3000 to 8000 converts, they formed the church, not churches, at Jerusalem. 
Nor is there any mention of more than one church in that city, in the New 
Testament. 

all scattered ... except the apostles] The disciples fled to escape the 
fury of their persecutors. They found refuge in the towns of Judsea, a hill 
country, and in Samaria, whither the hatred of the Sanhedrin did not reach 
them. The Samaritans would protect the disciples, for they hated the Jews. 
Why the apostles remained in Jerusalem is not stated. It may have been 
from faithfulness and to encourage those unable to flee; for “all” is to be 
taken in the general sense of the mass, the chief part of the disciples. Or, 
it may be that the apostles through their miracles of healing were in such 
esteem by the people that the Jewish Sanhedrin feared to molest them. The 
tradition reported by Eusebius that the apostles were to remain in Jerusalem 
12 years is not supported by trustworthy history. 

2. devout men carried Stephen] The aged Simeon in the temple is 
called “devout,” Luke 2:25; the Jews also at Pentecost, Acts 2:5. It de¬ 
notes an intelligent, sincere, conscientious worshipper of God. It is prob¬ 
able but not certain that they were not disciples. This word is not usually 
applied to Christians, but to Jews. They gave great attention to funeral 
rites, as the Mishna and the comments of rabbins show. The people held 
Stephen in high esteem; nor did they believe him a blasphemer, for if so he 
would have had no funeral honors. See Jer. 22:19. It was perhaps a pro¬ 
test by some Pharisees against his condemnation. There was a great lamen¬ 
tation over him, the word implying beating upon the breast. 

3. Saul, . • . made havoc of the church] Or, “laid waste the church,” 


Common Version. 

2 And devout men carried Stephen to his 
burial , and made great lamentation over 
him. 

3 As for Saul, he made havoc of the church, 
entering into every house, and haling men 
and women committed them to prison. 


Revised Version. 

2 And devout men buried Stephen, and 

3 made great lamentation over him. But 
Saul laid waste the church, entering into 
every house, and dragging away men and 
women committed them to prison. 





118 


A COMMENTARY ON THE ACTS. 


[Acts 8:4-6. 


as a wild boar laid waste a vineyard, Ps. 89: 13, Greek version. This shows 
why they were all scattered. The many fled; but some were apparently 
secreted by friends in houses, where Saul sought them out, haling men and 
women and committing them to prison. He appears to have had authority 
to search “every house,” “haling” or hauling, that is, dragging them by 
force forth to prison. The Roman authorities did not interfere. It is ex¬ 
tremely probable that there was no governor in Judaea at that time; hence 
the Sanhedrin had things to themselves, with none to restrain them. How 
bitter this persecution was Paul himself repeatedly tells with shame, Acts 
22:4; 26:11; 1 Tim. 1:13. 

4. went every where preaching the word] Or, “ went about preach¬ 
ing the word.” Not that they literally went “everywhere,” but that wher¬ 
ever they went they preached the word; and further they “ went about ” in 
order to spread the word. The attempt of the Sadducean rulers to stamp out 
the new faith resulted in spreading it, as Gamaliel predicted. The Lord 
overruled the persecution to bring about precisely what the persecutors in¬ 
tended to prevent. 

5. Philip went down to the city of Samaria, and preached Christ] 

This was not Philip an apostle, but one of the seven, called also “ the evan¬ 
gelist,” Acts 6:5; 21:8. The “city of Samaria” some identify with the 
Old Testament city of that name. But that city had been destroyed, and 
rebuilt by Herod and called Sebaste. See Josephus, Antiq. 13:10, 2. The 
older Greek manuscripts are about evenly divided between reading “ the 
city ” and “ city,” omitting “ the.” In John 4:5a similar reading, omitting 
“ the,” designates the city of Sychar. It seems clear from this and v. 9 that 
“Samaria” here designates the country, as usual in the New Testament, not 
the old city so named in the Old Testament, which was then called Sebaste 
and not Samaria. We should read therefore “ a city of Samaria.” The city 
intended cannot be determined; it may have been Sychar, Sychem, Sebaste, 
or some other city of Samaria. Notice that Philip preached or proclaimed 
the Christ, the Messiah. The Samaritans believed that Messiah or the 
Christ would come. See John 4:25. The title “ Christ ” had not yet become 
a common designation of Jesus; hence here as generally in the Gospels the 
name is “the Christ,” as the Revised Version reads. 

6. with one accord gave heed ... seeing the miracles] Here again 
is the favorite expression of Luke, “ with one accord ” (it is one word in the 
Greek). See Acts 1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 
18:12; 19: 29. (It also occurs in Acts 2:1, in the common text, but not in 


Common Version. 

4 Therefore they that were scattered 
abroad went every where preaching the 
word. 

5 Then Philip went down to the city of 
Samaria, and preached Christ unto them. 

6 And the people with one accord gave 
heed unto those things which Philip spake, 
hearing and seeing the miracles which he 
did. 


Revised Version. 

4 They therefore that were scattered 
abroad went about preaching the word. 

5 And Philip went down to the city of 
Samaria, and proclaimed unto them the 

6 Christ. And the multitudes gave heed 
with one accord unto the things that 
were spoken by Philip, when they heard, 







SAMARIA. 

There are ruined columns to the west of the modern town, Sebastiyeh, forming an oblong quadrangle, and ruins also of the Temple of Herod 

















































































Acts 8:7-10.] 


PERSECUTION: PHILIP AT SAMARIA. 


119 


the Revised Greek text.) The attention given to the gospel in the Samaritan 
town is in marked contrast with the persecution visited upon it in Jerusalem. 
The prominent thing which excited this interest at first was the “ miracles ” 
or “ signs,” done through Philip, which they heard of and saw. 

7 . unclean spirits, • • • palsies, • • • lame] Three classes of wonderful 
healings are specifically named, either because of the number in these classes 
that were healed or because these were considered incurable or difficult in¬ 
firmities to help by the ordinary medical processes then known, and there¬ 
fore that their complete cure by Philip was miraculous. The “unclean 
spirits,” that is, some form of affliction, distinguished from bodily disease, 
and which was ascribed to the influence of demons or bad spirits in alliance 
with the devil; these were cast out. Those who were palsied and lame 
showed forms of bodily affliction still extremely common in Palestine, and 
were then instantly cured; for so the narrative implies. These cures brought 
great joy, in addition to the joy of those who accepted Jesus as the Christ. 

9. Simon,. • . giving out that himself was some great one] Nothing 
is certainly known of this Simon more than is here stated. He is usually 
known as “Simon Magus,” from magos, the Greek word for “magician” or 
“sorcerer.” Josephus (Ant. 20:7, 2) mentions a Simon who was hired by 
Felix to bewitch Drusilla to leave her husband and to marry Felix, and he 
says that Simon was of Cyprus. Justin Martyr says however that Simon 
Magus was of Githon in Samaria. Alford and Farrar suggest that these may 
be the same, as Justin may have mistaken Citium (in Cyprus) for Githon in 
Samaria. Simon had before this in “the city” (not “same city”) “be¬ 
witched ” or “ amazed ” the “ people of Samaria,” meaning the people of the 
country rather than the city of Samaria. This he did by using “sorcery” ; 
that is, he practiced some magical art, as it was then supposed by aid of evil 
spirits. These persons pretending to be helped by some invisible powers, 
jugglers, and necromancers, and sleight-of-hand performers, were common in 
the East, using much of the art and methods of modern spiritualism.* 
Simon claimed to be some great one, or “ that power of God which is called 
Great,” v. 10, Revised Version. Justin Martyr and Jerome report a tra- 


Common Version. 

7 For unclean spirits, crying with loud 
voice, came out of many that were possessed 
with them: and many taken with palsies, 
and that were lame, were healed. 

8 And there was great joy in that city. 

9 But there was a certain man, called 
Simon, which beforetime in the same city 
used sorcery, and bewitched the people of 
Samaria, giving out that himself was some 
great one: 

10 To whom they all gave heed, from the 
least to the greatest, saying, This man is the 
great power of God. 


Revised Version. 

7 and saw the signs which he did. 1 For 
from many of those who had unclean 
spirits, they came out, crying with a loud 
voice: and many that were palsied, and 

8 that were lame, were healed. And there 
was much joy in that city. 

9 But there was a certain man, Simon by 
name, who beforetime in the city used 
sorcery, and amazed the 2 people of 
Samaria, giving out that himself was 

10 some great one: to whom they all gave 
heed, from the least to the greatest, say¬ 
ing, This man is that power of God which 

1 Or, For many of those who had unclean 

spirits that cried with a loud voice came forth 

2 Gr. nation 


* See Report of Seybert Commission of University of Pennsylvania on Spiritualism, 1887, 
and Nevius on Demoniacal Possessions. 






120 


A COMMENTARY ON THE ACTS. 


[Acts 8:11-13. 


dition that Simon called himself God, or Son of God, or “the Spirit.” He 
is said to have become the founder of the heresy called Gnosticism. The 
Gnostics claimed to know, or to be able truly to interpret, religion and the 
Deity; they held almost the opposite theory to the modern agnostics. 

11. of long time he had bewitched them] Or, “amazed them with 
his sorceries.” The English readings of v. 9 might mean that Simon had, 
at some previous period, deceived the people, but that his power had waned. 
This may be the idea; but the more probable meaning of the Greek word is 
that he continued to amaze them, as he had been doing for a long time; for 
that is consistent with the sense of this verse. He had commanded their 
attention until Philip came. 

12. when they believed Philip] Mark the peculiar expression, “ be¬ 
lieved Philip preaching good tidings concerning the kingdom of God and 
the name of Jesus Christ.” Philip did not preach two different things, but 
one thing in two forms. Christ talked of the kingdom of God during the 
40 days between his resurrection and ascension. See Acts 1:3. The Syriac 
version implies that Philip preached unto them the gospel of the kingdom 
of God in the name of our Lord Jesus, the Messiah, which shows the unity 
of the thought and perhaps gives the sense fairly. The believing were bap¬ 
tized ; the Samaritans being received, the men and the women on equal 
terms. 

13. Simon ... believed ... and . .. was baptized] Simon’s belief 
was outward, an intellectual belief of the story of Jesus, but not a belief 
that changed his heart or life, as the next ten verses show. What his object 
was in joining the disciples is not stated. The last clause of this verse 
implies that Simon gazed with wonder at the miracles of Philip, and he may 
have joined the disciples to discover the secret, as he supposed, of this power. 
He had “ amazed ” the people; now he is “ amazed ” in turn. See vs. 18,19. 

Suggestive Applications.—!. The Christians of Jerusalem were scat¬ 
tered by persecution, but proclaimed the gospel in Samaria, northern Syria, 
Cyprus, and north Africa. 2. The martyrs were beloved for their fidelity 
and their sufferings. 3. The wrong-headed and wrong-hearted religionist 
generally makes havoc of the church. 4. The Simons admire the gospel and 
wonder at its effects, but know nothing of its divine and saving power. 5. 
Pretenders and the boastful have deceived the unwary in all ages. 


Common Version. 

11 And to him they had regard, because 
that of long time he had bewitched them 
with sorceries. 

12 But when they believed Philip preach¬ 
ing the things concerning the kingdom of 
God, and the name of Jesus Christ, they 
were baptized, both men and women. 

13 Then Simon himself believed also: and 
when he was baptized, he continued with 
Philip, and wondered, beholding the mira¬ 
cles and signs which were done. 


Revised Version. 

11 is called Great. And they gave heed to 
him, because that of long time he had 

12 amazed them with his sorceries. But 
when they believed Philip preaching 
good tidings concerning the kingdom of 
God and the name of Jesus Christ, they 
were baptized, both men and women. 

13 And Simon also himself believed: and 
being baptized, he continued with Philip; 
and beholding signs and great 1 miracles 
wrought, he was amazed. 

1 Gr. powers. 





Acts 8:14-17.] 


PETER AND JOHN IN SAMARIA. 


121 


Peter and John in Samaria. 8:14-25. 

14. the apostles ... at Jerusalem . . . sent unto them Peter and 

John] The apostles had remained at Jerusalem, as Acts 8:1 implies. They 
heard of the new disciples among the Samaritans; probably Philip sent the 
news to them. The word “ received” is used to signify more than the pass¬ 
ive idea of hearing ; it means believing and obeying the word of God. 

The apostles appointed two of the most highly esteemed of their number 
to go into Samaria, to encourage the new disciples and to help the faithful 
Philip. There is no hint of the primacy of Peter here; the two go as equals. 
Two had been sent frequently on missions, as when the 12 were sent out by 
twos, Mark 6: 7, and the 70, Luke 10:1. This was an important crisis; 
Samaria, that is, the country and not the city merely, had accepted the gospel. 
It was a new departure. Yet it was foreshadowed by the labors of Jesus. 
See John 4: 39-42. 

15. prayed . . . that they might receive the Holy Ghost] The 

Holy Spirit was not a gift within the power of the apostles, but was a gift of 
God. Hence this does not favor the supposition of some that the apostles 
came because the Holy Spirit could not be given except through an apostle. 
Is this gift then limited to the apostolic age and hands? Their act of 
prayer declares that it is not their gift, but that of God only. He gives the 
Spirit to all believers, or their hearts would not be renewed. 

16. as yet he was fallen upon none] This verse implies that the gift 
of the Spirit usually accompanied baptism; but in the case of the Samaritans, 
the two did not go together. This gift of the Spirit also appears to have 
been distinct from believing and the renewal of the heart. It was a special 
gift, that came to the Samaritans as to the 3000 at Pentecost, and served to 
identify them as equals of the Jewish disciples in spiritual privileges and in 
the sight of God. 

17. laid they their hands on them] The prayers of v. 15 must be 
connected with the laying on of hands of this verse. So the disciple (not an 
apostle) Ananias, at the command of the Lord, laid his hands on Saul, that 
he might “ be filled with the Holy Spirit,” Acts 9 : 17, R. V. This special 
gift of the Holy Spirit may come through any instrument the Lord may 
choose. The apostles were appointed to found the Christian church, and it 
was fitting that this new step of preaching to and receiving Samaritans as 
disciples should be recognized by the apostles, and sanctioned by a special 


Common Version. 

14 Now when the apostles which were at 
Jerusalem heard that Samaria had received 
the word of God, they sent unto them Peter 
and John: 

15 Who, when they were come down, 
prayed for them, that they might receive 
the Holy Ghost: 

16 (For as yet he was fallen upon none of 
them : only they were baptized in the name 
of the Lord Jesus.) 

17 Then laid they their hands on them, and 
they received the Holy Ghost. 


Revised Version. 

14 Now when the apostles who were at 
Jerusalem heard that Samaria had re¬ 
ceived the word of God, they sent unto 

15 them Peter and John: who, when they 
were come down, prayed for them, that 

16 they might receive the Holy Spirit: for 
as yet it was fallen upon none of them : 
only they had been baptized into the 

17 name of the Lord Jesus. Then laid they 
their hands on them, and they received 






122 


A COMMENTARY ON THE ACTS. 


[ACTS 8:18-22. 


gift of the Holy Spirit. Later, Peter pointed to this gift upon the Gentiles 
as unquestionable proof that God intended them to be admitted into the 
Christian organization, Acts 11:15-17. 

18. Simon . . . offered them money] Or, Greek, “moneys,” for it is 
plural. The gift of the Spirit was manifested in some way that Simon could 
see the effects. Perhaps it gave the Samaritan disciples the power to speak 
with tongues, as those at Pentecost. Moreover it implies that Simon, though 
a professed disciple, was not among those who received the gift of the Spirit. 
From this offer of Simon to buy the gift, the act of purchasing or trying to 
purchase positions in the church is called simony. He was accustomed to 
sorcery, and thought there was some secret art about the gift of the Spirit. 
He had bought the knowledge of the secrets of magical arts : he conceived 
that this power could be so procured. 

20. Peter said . . . Thy money perish] Or, “ Thy silver perish with 
thee.” Perish Simon surely would in that state of heart, and Peter knew 
this; he would startle the corrupt mind of Simon to see the sin and the con¬ 
sequence of it, while he at the same time spurned with proper indignation 
the base offer, and plainly stated the nature of the sin. It was an attempt to 
turn religion into a business for making money, thus destroying the essential 
nature of true religion. 

21. thy heart is not right] Or, “straight”; you have no part, are not 
a true, straight disciple; “ nor lot,” cannot have any position or power which 
might be assigned by lot, as Matthias was chosen to take the place of Judas. 
Your heart is “not right,” or “straight,” or “straightforward,” as it ought 
to be, but is seeking crooked, perverse and secret ways. Compare the use of 
the same word in Matt. 3 : 3, and Mark 1: 3, and 2 Pet. 2 :15. 

22. Repent ... if perhaps the thought ... he forgiven] Peter 
urges Simon to repent of his wickedness, literally “ badness,” and pray God, 
if perhaps, or if it be possible, the thought, not merely your opinion, but 
your deliberate purpose formed out of your heart, as the seat of the badness, 
be forgiven thee. Mark the condition, and, even should the condition be 
outwardly complied with, the doubt as to the forgiveness. Is it a hint that 


Common Version. 

18 And when Simon saw that through lay¬ 
ing on of the apostles’ hands the Holy Ghost 
was given, he offered them money, 

19 Saying, Give me also this power, that on 
whomsoever I lay hands, he may receive the 
Holy Ghost. 

20 But Peter said unto him. Thy money 
perish with thee, because thou hast thought 
that the gift of God may be purchased with 
money. 

21 Thou hast neither part nor lot in this 
matter: for thy heart is not right in the 
sight of God. 

22 Repent therefore of this thy wicked¬ 
ness, and pray God, if perhaps the thought 
of thine heart may be forgiven thee. 


Revised Version. 

18 the Holy Spirit. Now when Simon saw 
that through the laying on of the apos¬ 
tles’ hands the * Holy Spirit was given, he 

19 offered them money, saying, Give me also 
this power, that on whomsoever I lay my 
hands, he may receive the Holy Spirit. 

20 But Peter said unto him, Thy silver 
perish with thee, because thou hast 
thought to obtain the gift of God with 

21 money. Thou hast neither part nor lot 
in this 2matter: for thy heart is not 

22 right before God. Repent therefore of 
this thy wickedness, and pray the Lord, 
if perhaps the thought of thy heart shall 


1 Some ancient authorities omit Holy. 

2 Gr. word 





Acts 8 : 23-25.] 


PETER AND JOHN IN SAMARIA. 


123 


he may have committed the unpardonable sin ? There surely is no intima¬ 
tion here that Peter assumed the power to pronounce absolution, or to for¬ 
give sin. Simon is urged to petition God for forgiveness, implying that God 
alone had the power to forgive. 

23. thou art in the gall of bitterness] Or, thou art into [plunged 
into] the gall of bitterness. Compare the phrase “lest there should be 
among you a root that beareth gall and wormwood,” Deut. 29:18. There it 
refers to one who turns to idolatry. So also in Ileb. 12 : 15 we read, “ lest 
any root of bitterness springing up trouble you.” Thus Peter by this figure 
declared that though Simon had been baptized he was still an idolater. He 
added that his sin bound him as with iron chains, from which he could not 
free himself. Peter could perceive Simon’s state of heart, by his sinful act 
of wishing to buy the power to bestow the gift of the Holy Spirit, so that he 
oould gain money and fame by it. 

24. Pray . . . that none of these things . . . come upon me] This 
request seems to have been prompted by the fear of punishment. Was there 
any real purpose to repent? The narrative does not answer. Pharaoh 
made a similar request of Moses, see Ex. 8 :28; 9:28, and 10:17; but he 
did not repent, as Ex. 10 : 28 proves. The Scriptures say no more of Simon, 
and give no intimation that he ever did truly repent. Bengel says of Simon, 
“ he confesses his fear of punishment, not his horror of guilt.” It is not 
said that Simon prayed for himself; only that he asked Peter to pray that 
the consequences of sin spoken by Peter should not come upon him. Tradi¬ 
tion represents him as continuing in his sin, and ranks him as among the 
leading heretics of the apostolic age. A long fanciful account of him is 
given in the so-called Homilies and Recognitions of Clement. 

25. they . . . returned to Jerusalem, and preached] “ They ” re¬ 
fers to Peter and John, and this is the last notice of John in the Acts. They 
remained some time in Samaria witnessing and proclaiming the word of the 
Lord; and on the way back to Jerusalem they proclaimed the gospel to 
many “ villages ” of the Samaritans. A few years later Paul and Barnabas 
passed through Phenice and Samaria, Acts 15 : 3, where they found disciples. 
Justin the Martyr, distinguished among the early disciples, was born in 
Neapolis (modern Nablous), which was a Samaritan town. Thus the work 
of Philip was abiding. While Peter and John were preaching by the way 
in the Samaritan villages, the call came to Philip which led him to meet 
the Ethiopian officer. 

Common Version. 

23 For I perceive that thou art in the gall 
of bitterness, and in the bond of iniquity. 

24 Then answered Simon, and said, Pray 
ye to the Lord for me, that none of these 
things which ye have spoken come upon me. 

25 And they, when they had testified and 
preached the word of the Lord, returned to 
Jerusalem, and preached the gospel in many 
villages of the Samaritans. 

1 Or, wilt become gall (or, a gall root) of bitter* 
ness and a bond of iniquity. 


Revised Version. 

23 be forgiven thee. For I see that thou 1 art 
in the gall of bitterness and in the bond 

24 of iniquity. And Simon answered and 
said, Pray ye for me to the Lord, that 
none of the things which ye have spoken 
come upon me. 

25 They therefore, when they had testified 
and spoken the word of the Lord, re¬ 
turned to Jerusalem, and preached the 
gospel to many villages of the Samaritans. 







124 


A COMMENTARY ON THE ACTS. 


[Acts 8:26-28. 


Suggestive Applications.—1. A Christian is to preach wherever he 
goes. 2. Obeying Christ gives improved health to the body and joy to the 
mind. 3. One may believe that Jesus was an historic person, and not be 
saved. 4. The gift of repentance and of the Holy Spirit cannot be bought 
with money. 5. Even Peter urged people to repent, but did not pretend to 
forgive sin. 6. Professing Christians who live by fraud and deception are 
not serving God. 7. The Holy Spirit is given in answer to a life of prayer. 


Philip and the Ethiopian. 8 : 20-40. 

26. angel of the Lord . . . go . . . unto the way] Literally, “But 

an angel of the Lord spake unto Philip saying, Arise and go towards mid¬ 
day [hence the south] to the road going down from Jerusalem to Gaza; this 
is desert.” How the angel spoke to Philip is not stated; but Philip was 
assured of the divine call. The direction of and place to which he was to 
go were given plainly enough; but the object of the journey does not appear 
to have been stated. He was to go to the south (midday) until he came to 
the road running from Jerusalem to Gaza. This was on the great route 
from Palestine to Egypt. But there were three roads thither; so the road 
that went through the desert or uninhabited region was designated, as the 
Syriac version actually reads. This was a southern road. For the “desert” 
or “ waste ” does not refer to the supposed state of the city. Gaza was about 
60 miles southwest from Jerusalem, and had been destroyed in 96 b.c., but 
was rebuilt by Gabinius, and was a city of importance at this time. See 
Josephus, Antiq. 13 :13, 3; and 14 : 5, 3; 15:7, 3. It is now called Ghuzzah, 
and has about 15,000 to 20,000 population. Philip would pass west of Jeru¬ 
salem and strike the road between it and Gaza, a journey of 60 to 70 miles. 

27. behold, a man of Ethiopia] Philip went promptly, and in faith. 
The object of his journey was revealed to him in due time. Ethiopia is the 
general term for that part of Africa now known as Nubia and Abyssinia. 
The northern part, called Meroe, was long ruled by queens; see Pliny, 
Hist. 6:29; and Candace was the general title of their queens (see Eusebius 
2 :1), as rulers of Egypt were called Pharaoh and of Rome were known as 
Caesar. This man (his name is not given) was the queen’s treasurer, and 
must have been a Jewish proselyte of the gate, since, though an Ethiopian, 
he had been to Jerusalem to worship, and was interested in reading the 
Jewish Scriptures, probably the Greek version then common. Here was the 


Common Version. 

26 And the angel of the Lord spake unto 
Philip, saying, Arise, and go toward the 
south, unto the way that goeth down from 
Jerusalem unto Gaza, which is desert. 

27 And he arose and went: and, behold, a 
man of Ethiopia, a eunuch of great author¬ 
ity under Candace queen of the Ethiopians, 
who had the charge of all her treasure, and 
had come to Jerusalem for to worship, 

28 Was returning, and sitting in his 
chariot read Esaias the prophet. 


Revised Version. 

26 But an angel of the Lord spake unto 
Philip, saying, Arise, and go 1 toward the 
south unto the way that goeth down from 
Jerusalem unto Gaza: the same is desert. 

27 And he arose and went: and behold, a 
man of Ethiopia, a eunuch of great au¬ 
thority under Candace, queen of the 
Ethiopians, who was over all her treasure, 
who had come to Jerusalem for to wor- 

28 ship: and he was returning and sitting in 
his chariot, and was reading the prophet 

1 Or, at noon 





Acts 8:29-33.] 


PHILIP AND THE ETHIOPIAN. 


125 


only chance of a life-time, perhaps, for the man to learn of Christ, and for 
Philip to tell him of salvation. Their paths crossed once only, and in the 
desert; it was God’s plan for Philip to meet that soul. 

29. join thyself to this chariot] The man was in a chariot, a mode 
of travelling suited to his rank and the country whence he came. Had he 
been from the East he might have ridden a camel; but chariots were com¬ 
mon in Egypt and southward. Notice how the description fits the customs 
of the country. He was reading aloud from the prophecy of Isaiah. Now 
the Spirit (not an angel) gives a new command. This is the first intimation 
of the purpose of Philip’s journey. It was obvious now : he was to explain 
the book to this royal reader. 

30. Understaudest thou what thou readest ?] With due courtesy 
Philip appears to have run alongside of the chariot, respectfully hearing 
what the man was reading. There is a play upon the words in the question, 
not obvious in our English versions: “ Do you understand, then, what you 
are reading ?” or, literally as the English can give it, “ Do you surely know 
what you know in reading?” a question which might be asked of many 
readers of the Bible now. It is a custom of Orientals to read aloud in a 
journey; the Jews considered it a duty to use their time in this way. (See 
Grotius, also Jowett’s Researches.) 

31. How can I, except some . . . guide me?] Or, literally, “for 
how should I be able?” The Ethiopian was ready to be taught; he perceived 
from Philip’s question that he must be competent to teach. Indeed, he may 
have doubted whether this passage was not a puzzle not easy to be ex¬ 
plained. With true Oriental hospitality he invites Philip to a seat in his 
chariot; the two plunge at once into the explanation. 

32. The . . . Scripture . . . was this] Or, strictly, “the contents 
of the Scripture was.” The passage was from Isa. 53:7, 8, in the Greek 
version, an incidental proof that the Ethiopian was reading the Greek, not 
the Hebrew, version. It describes the sufferings of an innocent and unre¬ 
sisting victim. But the sense of the words was not what perplexed the 
Ethiopian reader, but to whom they referred. The declaration of v. 33 


Common Version. 

29 Then the Spirit said unto Philip, Go 
near, and join thyself to this chariot. 

30 And Philip ran thither to him , and 
heard him read the prophet Esaias, and said, 
Understandest thou what thou readest ? 

31 And he said, How can I, except some 
man should guide me ? And he desired Phil¬ 
ip that he would come up and sit with him. 

32 The place of the Scripture which he 
read was this, He was led as a sheep to the 
slaughter; and like a lamb dumb before his 
shearer, so opened he not his mouth : 

33 In his humiliation his judgment was 
taken away: and who shall declare his gen¬ 
eration ? for his life is taken from the earth. 


Revised Version. 

29 Isaiah. And the Spirit said unto Philip, 
Go near, and join thyself to this chariot. 

30 And Philip ran to him, and heard him 
reading Isaiah the prophet, and said, 
Understandest thou what thou readest? 

31 Aud he said, How can I, except some one 
shall guide me ? And he besought Philip 

32 to come up and sit with him. Now the 
place of the scripture which he was read¬ 
ing was this, 

He was led as a sheep to the slaughter; 

And as a lamb before his shearer is 
dumb, 

So he openeth not his mouth : 

33 In his humiliation his judgement was 

taken away: 

His generation who shall declare? 

For his life is taken from the earth. 







126 


A COMMENTARY ON THE ACTS. 


[Acts 8:34-38. 


means that in his humiliation his right to justice was taken away; and who 
will be heirs or followers of him, since his life is violently taken away ? 

34. of whom speaketh the prophet this?] This Ethiopian antici¬ 
pated a suggestion now put forward by modern criticism, that the prophet 
might refer to himself. Earlier Jewish writers regarded the 53d chapter of 
Isaiah as referring to the Messiah. Later Jewish authorities refer it to the 
nation or to the prophet, apparently to escape the arguments of Christians 
in favor of Jesus as the Messiah. Now, if it referred to the prophet, Philip, 
who was then under guidance of the Spirit, would say so. But he uses this 
Scripture to proclaim Jesus to the Ethiopian. 

3(>. what doth hinder me to be baptized ?] The topic of Philip’s 
preaching was a person, “Jesus.” How he presented Jesus we can safely 
infer from Peter’s several discourses at Jerusalem, some of which Philip no 
doubt had heard. In view of Jesus as the Messiah, the Ethiopian must 
have been urged to repent, believe, and be baptized. This discourse would 
take some time. There are streams on the route between Jerusalem and 
Gaza. The Ethiopian was ready to confess his faith and be baptized. Dr. 
Thomson suggests the stream Marubah, southwest of Latron, as the possible 
place; though this seems too far to the northwest for the southern route to 
Gaza. Robinson placed it near Tel-el-Hesy; but Eusebius and Jerome note 
it at Bethzur, 20 miles south of Jerusalem. Verse 37 is not found in the 
oldest manuscript copies of the Acts, and is omitted from the Revised 
Version. It was probably first added in the margin as a comment, and 
thence got into the text. Yet it is of early date, since it is recognized by 
Irenseus and Cyprian as early as the second century. 

38. lie baptized him] “They went down,” Hackett suggests, may mean 
“going down the bank.” Philip was not an apostle; he was one of the 
seven, commonly called deacons, and there is no record of any appointment 
or ordination except that; yet he baptized the Ethiopian. As to the mode 


Common Version. 

34 And the eunuch answered Philip, and 
said, I pray thee, of whom speaketn the 
prophet this ? of himself, or of some other 
man ? 

35 Then Philip opened his mouth, and be¬ 
gan at the same Scripture, and preached un¬ 
to him Jesus. 

36 And as they went on their way, they 
came unto a certain water: and the eunuch 
said, See, here is water; what doth hinder 
me to be baptized ? 

37 And Philip said, If tbou believest with 
all thine heart, thou mayest. And he an¬ 
swered and said, I believe that Jesus Christ 
is the Son of God. 

38 And he commanded the chariot to stand 
still: and they went down both into the 
water, both Philip and the eunuch ; and he 
baptized him. 


Revised Version. 

34 And the eunuch answered Philip, and 
said, I pray thee, of whom speaketh the 
prophet this? of himself, or of some 

35 other? And Philip opened his mouth, 
and beginning from this scripture, 

36 preached unto him Jesus. And as they 
went on the way, they came unto a certain 
water; and the eunuch saith, Behold, Acre 

38 is water; what doth hinder me to be bap¬ 
tized? 1 And he commanded the chariot 
to stand still: and they both went down 
into the water, both Philip and the 


1 Some ancient authorities insert, wholly or 
in part, ver. 37, And Philip said , If thou 
believest with all thy heart , thou mayest. 
And he answered and said, I believe that 
Jesus Christ is the Son of God. 





Acts 8:39, 40.] 


CONVERSION AND BAPTISM OF SAUL. 


127 


of baptism, the Baptists and some Pedobaptists and those affiliated with their 
views say here is a clear case of immersion ; other Pedobaptists and those 
who hold that baptism was similar to purifying Jewish ordinances say that 
the Ethiopian went into the running stream, and Philip poured the water 
upon the head, according to a mode represented in early Christian art, and 
alluded to in the old document known as the Teaching of the Apostles. Thus 
the precise mode of baptism is a disputed question among evangelical Chris¬ 
tian bodies. 

89. the Spirit of the Lord caught away Philip] This reads like 
some miraculous disappearance of Philip through the influence and active 
agency of the Spirit. Yet it may mean that Philip, moved by the Spirit, 
suddenly left the Ethiopian to go on his way. The confession completed, the 
Ethiopian went on his way “rejoicing”; this is the last record of him in 
sacred history. Tradition says his name was Judich or Iudich, and that he 
preached to his people on his return. The Abyssinians regard him as the 
founder of their church. 

40. Philip was found at Azotus: he came to Caesarea] That 

is, he was next seen or heard from at Azotus, the ancient Ashdod, about 60 
miles west of Jerusalem and nearly midway between Gaza and Joppa. It 
was one of the five important cities of the Philistines and the centre of the 
worship of Dagon the fish-god. In later Christian history it had a church 
which was represented in the great councils of Nice and Chalcedon. Ashdod 
is now in ruins; a little village near is called Esdud. Philip preached in 
walled towns on the way to Caesarea (55 to 60 miles northwest of Jerusalem), 
and there the history finds him with a family some 20 years later, Acts 21: 8. 

Suggestive Applications. —1. The earnest Christian finds work in the 
most unexpected places. 2. The most unexpected persons are sometimes 
longing to hear the gospel. 3. Personal study of God’s word is the way to 
spiritual life. 4. Preaching Christ from the Scriptures points to a right 
interpretation of Scriptures. 5. Baptism was a way to confess Christ. 6. 
When one’s work is done at one place, the Spirit may direct to another. 7. 
God is willing to guide believer and teacher in the right way. 


Conversion and Baptism of Saul. 9: l-19a. 

This chapter contains two distinct narratives of what were partly parallel 
rather than successive occurrences. The first appears also to have been be¬ 
gun while Philip was preaching in Samaria. The first narrative, that of 
Saul’s conversion, is closely related to the previous one in chapter 7 and 


Common Version. 

39 And when they were come up out of the 
water, the Spirit of the Lord caught away 
Philip, that the eunuch saw him no more: 
and he went on his way rejoicing. 

40 But Philip was found at Azotus: and 
passing through he preached in all the cities, 
till he came to Cesarea. 


Revised Version. 

39 eunuch ; and he baptized him. And when 
they came up out of the water, the Spirit 
of the Lord caught away Philip; and the 
eunuch saw him no more, for he went on 

40 his way rejoicing. But Philip was found 
at Azotus: and passing through he 

reached the gospel to all the cities, till 
e came to Caesarea. 






128 


A COMMENTARY ON THE ACTS. 


[Acts 9. 


8 :1-3, the persecution following the death of Stephen. The second narra¬ 
tive leads on to the account of the first Gentile convert in chapters 10 and 11. 

Analysis.— Saul, going to Damascus to persecute Christians, is stricken 
blind, repents, and is called to proclaim Christ to the Gentiles—his eyes are 
healed, and he is baptized by Ananias, vs. 1-19; he preaches Christ [goes 
into Arabia; returns to Damascus, Gal. 1 :17], escapes the Jews who seek to 
kill him, goes to Jerusalem; Grecian Jews also seek to kill him—Saul goes 
to Tarsus, vs. 20-30; the church has peace—Peter heals AEneas, and restores 
Dorcas to life, vs. 31-43. 

There are three accounts of Saul’s conversion, one in this chapter; one by 
Saul or Paul to the Jews at Jerusalem, found in Acts 22:3-16; and the 
third one in his defence before Agrippa, Acts 26: 9-18. It will be a gain to 
have the other two in mind in interpreting this, the chief account. 

For convenience in study the three accounts of Saul’s conversion are placed 
in parallel columns, as given in the English Revised Version of 1881. The 
account in Gal. 1:17-24 should also be compared with these in the Acts. 


Paul’s Conversion; Three Accounts, R.V. 

Acts 9 : l-19o. Acts 22:3-11. Acts 26:9-1*. 


1 But Saul, yet breathing 
threatening and slaugh¬ 
ter against the disciples 
of the Lord, went unto 


3 I am a Jew, born in Tarsus of Cilicia, but brought 
up in this city, at the feet of Gamaliel, instructed 
according to the strict manner of the law of our 
fathers, being zealous for God, even as 


4 ye all are this day : and I 
persecuted this Way unto 
the death, binding and 
delivering into prisons 
both men and women. 


9 I verily thought with my¬ 
self, that I ought to do 
many things contrary to 
the name of Jesus of Naz- 


2 the high priest, and asked 
of him letters to Damas¬ 
cus unto the synagogues, 
that if he found any that 
were of the Way, whether 
men or women, he might 
bring them bound to Je- 


3 rusalem. And as he jour¬ 
neyed, it came to pass 
that he drew nigh unto 
Damascus: and suddenly 
there shone round about 
him a light out of heaven: 


5 As also the high priest 
doth bear me witness, 
and all the estate of the 
elders: from whom also 
I received letters unto 
the brethren, and jour¬ 
neyed to Damascus, to 
bring them also which 
were there unto Jerusa¬ 
lem in bonds, for to be 


6 punished. And it came 
to pass, that, as I made 
my journey, and drew 
nigh unto Damascus, 
about noon, suddenly 
there shone from heaven 
a great light round about 


10 areth. And this I also 
did in Jerusalem: and I 
both shut up many of the 
saints in prisons, having 
received authority from 
the chief priests, and 
when they were put to 
death, I gave my vote 

11 against them. And pun¬ 
ishing them oftentimes 
in all the synagogues, I 
strove to make them 
blaspheme; and being 
exceedingly mad against 
them, I persecuted them 
even unto foreign cities. 

12 Whereupon as I journey¬ 
ed to Damascus with the 
authority and commis¬ 
sion of the chief priests, 

13 at midday, O king, I saw 
on the way a light from 
heaven, above the bright¬ 
ness of the sun, shining 
round about me and them 
that journeyed with me. 



Acts 9.] 


CONVERSION AND BAPTISM OF SAUL. 


129 


4 and he fell upon the 
earth, and heard a voice 
saying unto him, Saul, 
Saul, why persecutest 

5 thou me? And he said, 
Who art thou, Lord ? And 
he s aid, I am Jesus whom 

6 thou persecutest: but 
rise, and enter into the 
city, and it shall be told 
thee what thou must do. 


7 me. And I fell unto the 
ground, and heard a voice 
saying unto me, Saul, 
Saul, why persecutest 

8 thou me? And I an¬ 
swered, Who art thou, 
Lord ? And he said unto 
me, I am Jesus of Naz¬ 
areth, whom thou perse- 


14 And when we were all 
fallen to the earth, I 
heard a voice saying unto 
me in the Hebrew lan¬ 
guage, Saul, Saul, why 
persecutest thou me? it 
is hard for thee to kick 

15 against the goad. And 
I said, Who art thou, 
Lord? And the Lord 
said, I am Jesus whom 


7 And the men that jour¬ 
neyed with him stood 
speechless, hearing the 
voice, but beholding no 


9 cutest. And they that 
were with me beheld in¬ 
deed the light, but they 
heard not the voice of 
him that spake to me. 


10 And I said, What shall I 
do, Lord? And the Lord 
said unto me, Arise, and 
go into Damascus; and 
there it shall be told thee 
of all things which are 
appointed for thee to do. 


16 thou persecutest. But 
arise, and stand upon thy 
feet: for to this end have 
I appeared unto thee, to 
appoint thee a minister 
and a witness both of 
the things wherein thou 
hast seen me, and of the 
things wherein I will ap- 


10 


11 


8 man. And Saul arose from 
the earth; and when his 
eyes were opened, he saw 
nothing; and they led 
him by the hand, and 
brought him into Damas- 

9 cus. And he was three 
days without sight, and 
did neither eat nor drink. 

Now there was a certain disciple at 
Damascus, named Ananias ; and the Lord 
said unto him in a vision, Ananias. And 
he said, Behold, I am here, Lord. And 


11 And when I could not see 
for the glory of that light, 
being led by the hand of 
them that were with me, 
I came into Damascus. 


17 pear unto thee; deliver¬ 
ing thee from the people, 
and from the Gentiles, 
unto whom I send thee, 

18 to open their eyes, that 
they may turn from dark¬ 
ness to light, and from 
the power of Satan unto 
God, that they may re¬ 
ceive remission of sins 
and an inheritance 
among them that are 
sanctified by faith in me. 


the Lord said unto him, Arise, and go to 
the street which is called Straight, and inquire in the house of Judas for one named 

12 Saul, a man of Tarsus: for behold, he prayeth; and he hath seen a man named Ananias 

13 coming in, and laying his hands on him, that he might receive his sight. But Ananias 
answered, Lord, I have heard from many of this man, how much evil he did to thy 

14 saints at Jerusalem : and here he hath authority from the chief priests to bind all that 

15 call upon thy name. But the Lord said unto him, Go thy way: for he is a chosen 
vessel unto me, to bear my name before the Gentiles and kings, and the children 

16 of Israel: for I will shew him how many 


things he must suffer for my name’s sake. 


Acts 22:12-16. 


17 And Ananias departed, and entered into 
the house ; and laying his hands on him 
said, Brother Saul, the Lord, even Jesus, 
who appeared unto thee in the way which 
thou earnest, hath sent me, that thou 
mayest receive thy sight, and be filled 

18 with the Holy Ghost. And straightway 
there fell from his eyes as it were scales, 
and he received his sight; and he arose 

9 


12 And one Ananias, a devout man accord¬ 
ing to the law, well reported of by all the 

13 Jews that dwelt there, came unto me, and 
standing by me said unto me, Brother 
Saul, receive thy sight. And in that very 

14 hour I looked up on him. And he said, 
Th_- God of our fathers hath appointed 
thee to know his will, and to see the 
Righteous One, and to hear a voice from 






130 


A COMMENTARY ON THE ACTS. [Acts 9:1-3 


19 and was baptized; and he took food and 
was strengthened. 


15 his mouth. For thou shalt be a witness 
for him unto all men of what thou hast 

16 seen and heard. And now why tarriest 
thou? arise, and be baptized, and wash 
away thy sins, calling on his name. 


1. Saul,. . . breathing . . . threatening and slaughter] He was 

“yet” persecuting, that is, while Philip was preaching. The Common Eng¬ 
lish Version reads “breathing out,” and the Revised reads “breathing,” but 
the Greek literally reads “ breathing in.” The Oriental’s idea is often the 
opposite of the Occidental’s conception. Saul was living in an atmosphere 
of rage and murder against the disciples. “ Threatenings and slaughter ” 
were his very breath and life. He wanted the highest legal authority to 
sanction his purpose and his acts. So he obtains it from the high priest, 
either Caiaphas (if it was 35 a.d.) or Jonathan, or more likely Theophilus, 
a son of Annas, who was high priest in 37 a.d. 

2. letters to Damascus to the synagogues] Damascus is 133 miles 
in an air-line northeast from Jerusalem. It is one of the oldest cities in the 
world; was old in the days of Abraham. It had a large Jewish population, 
since Josephus reports that a few years later, under Nero, over 10,000 Jews 
were slain there in one massacre. It appears to have had several “ syna¬ 
gogues.” The disciples of Jesus were designated as “any that were of the 
Way,” Revised Version, a common and somewhat contemptuous form of ex¬ 
pression for them. Saul was not certain of finding any, but his instructions 
were broad; literally, “ whomsoever lie should find being of this Way, both 
men and women.” There seems to have been a virtual agreement between 
Jewish and Roman authorities to pursue the disciples of Christ; or the 
Jewish authorities presumed on the acquiescence of the Romans in bringing 
religious offenders to Jerusalem for trial. The “ letters ” were given by 
authority of the “elders” and “chief priests” also, as Acts 22 : 5 and 26 :10 
declare. 

3. suddenly there shined ... a light from heaven] The Greek 
word is that sometimes applied to a flash of lightning. But the whole 
phrase and the other accounts state that it was at midday and the light was 
brighter than the noonday sun, and further imply that the heavens were 
clear at the time, and thus distinguished it from lightning. See Acts 22 : 6 
and 26 :13. Some, as Alexander, infer that “ from heaven ” indicates not 
only the visible origin, but implies the supernatural character, of the light; 
others go so far as to suggest that it was the sudden flashing forth of the di- 


Common Version. 

C HAP. IX.—And Saul, yet breathing out 
threatenings and slaughter against the 
disciples of the Lord, went unto the high 
priest, 

2 And desired of him letters to Damascus 
to the synagogues, that if he found any of 
this way, whether they were men or women, 
he might bring them bound unto Jerusalem. 

3 And as he journeyed, he came near Da¬ 
mascus: and suddenly there shined round 
about him a light from heaven: 


Revised Version. 

9 But Saul, yet breathing threatening 
and slaughter against the disciples of 

2 the Lord, went unto the high priest, and 
asked of him letters to Damascus unto 
the synagogues, that if he found any that 
were of the Way, whether men or wom¬ 
en, he might bring them bound to Jeru- 

3 salem. And as he journeyed, it came to 
pass that he drew nigh unto Damascus: 
and suddenly there shone round about 





Acts 9:4, 5.J 


CONVERSION AND BAPTISM OF SAUL. 


131 


vine glory of the risen Christ, similar to that which flashed forth on the 
mount of transfiguration. The light was seen not alone by Saul, but by all 
those with him, Acts 22:9; and Saul's companions heard the sound of the 
voice, but did not understand the words spoken. Compare Acts 22 : 9 with 
9 : 7 and 26 :14. Saul’s later descriptions seem to imply that he regarded 
the light as supernatural, and as attesting a special revelation to him. 

4. he fell to the earth] Or, “ fell upon the earth,” which would apply 
to those going on foot. In Christian art, Saul and his companions are 
usually represented in this scene as riding upon splendidly caparisoned 
horses; and such is the view of many of the older commentators. But there 
is no evidence for this in Scripture. Indeed, the narratives imply that they 
went on foot into Damascus; for it is said of Saul, “they led him by the 
hand, and brought him into Damascus,” a statement which would apply well 
to persons journeying on foot, but not to those riding on horseback. Nor on 
the other hand can it be said that Saul could not have ridden after he be¬ 
came blind. Such representations of this scene must, therefore, be regarded 
as misrepresentations. Tradition, not very trustworthy, points to a place 
about a mile out of Damascus as the spot where Paul saw the light. It is 
worthy of notice that in v. 4 Luke reproduces the Hebrew form of Saul, spell¬ 
ing it with Greek letters, “ Saoul,” and it is the same in Acts 22: 7 and 
26:14; but it is the regular Greek form “ Saulos,” for example in Acts 9:1, 
8, 11, 22; but in v. 17, where Ananias speaks, it is again “ Saoul.” We have 
the Hebrew name, therefore, given in the direct address in each case. 

5. I am Jesus whom thou persecutest] The great brightness made 
Saul ask with reverence, “ Who art thou, Lord ?” Saul was charged with 
persecution. But Saul had no thought of “ persecution ”; he thought he was 
doing God’s service, see Acts 26 : 9. He was, to his mind, merely acting as 
God’s minister. He afterwards saw that it was indeed persecution. Saul 
would have said a moment before this light came that Jesus and his follow¬ 
ers were the worst of heretics and needed to be converted; now he was 
shown to be the violent, ungodly one himself and needing conversion. The 
answer must have stalled the young Jew. The Lord said, “I am Jesus 
whom thou persecutest.” Jesus identifies himself with his people, see Isa. 
63 : 9 and Matt. 25 : 40. The last clause of v. 5 is not found here in the 
best manuscripts and is omitted in the Revised Version, though it is found 
in Acts 26 :14, from whence it was probably transferred to this chapter by 
some copyist making notes of parallel passages. This remark is a proverb 
quite common in Greek and Latin writers, as Pindar, Euripides and Terence. 
It is taken from the custom of urging oxen and mules on by using a long 
stick with a sharp bone or iron point in the end. To kick against this goad 


Common Version. 

4 And he fell to the earth, and heard a 
voice saying unto him, Saul, Saul, why per¬ 
secutest thou me ? 

5 And he said, Who art thou, Lord? And 

the Lord said, I am Jesus whom thou per¬ 
secutest: it is hard for thee to kick against 
the pricks. J 


Revised Version. 

4 him a light out of heaven: and he fell 
upon the earth, and heard a voice saying 
unto him, Saul, Saul, why persecutest 

5 thou me? And he said, Who art thou. 
Lord? And he said, I am Jesus whom 





132 


A COMMENTARY ON THE ACTS. 


[Acts 9:6-9. 


would only hurt the beast, not the driver. The first clause of v. 6 is also 
omitted in the Sinaitic, Vatican, Alexandrian and Ephraeim manuscripts, and 
in the old Syriac, Memphitic and Thebaic versions; it is also omitted in 
the Revised Version. 

6. Arise, and go into the city] Or, “but rise, and enter into the city.” 
Saul makes this part of the account more full, in his defence at Jerusalem 
and also before Agrippa, Acts 22: 8-10 ; 26 :14-18. In the last account he 
says the voice spoke to him in the “ Hebrew language.” In the second ac¬ 
count he also says that those with him did not hear the voice; but here it is 
said, v. 7, that they heard the voice, or more accurately “ the sound,” but did 
not see any person. This implies that Saul saw some person. And v. 17 
declares that Jesus appeared to him; and in 1 Cor. 9 :1 Paul asks, “Have I 
not seen Jesus?” and in 1 Cor. 15 : 8 he says that he had seen Christ. The 
two accounts here and in Acts 22:9 are consistent. In the first it is said 
that Saul’s companions heard “ the sound ” as of a voice; in the second it is 
said “ they heard not the voice of him that spake to me,” that is, they did 
not understand what he said. The latter phrase is only another way of say¬ 
ing that they did not understand the speech or voice, though they might 
have heard the sound or noise, as stated in v. 7. The different forms of the 
Greek word for “ voice ” in v. 4 and v. 7 cannot be shown in English; but 
they indicate a difference in the hearing by Saul and by his companions. 
Paul points out the same distinction in Acts 22: 9. There is a similar in¬ 
stance in John 12 : 28, 29, when Jesus heard a voice, but the people thought 
it thundered. Thus we have a complete account. They all saw the light, 
they fell upon the earth, they all heard a sound, but only Saul saw Jesus, 
and understood what was spoken in the Hebrew or Aramaic language. Com¬ 
pare Acts 22: 7-10 with Acts 26 :14, 15 and 1 Cor. 9:1; 15:8. The men 
with Saul were speechless in the face of this great light; Saul in view of 
this revelation perceived his dreadful mistake. 

8. when liis eyes were opened, he saw no man] The brilliant light 
had made him blind ; so his companions took him by the hand and led him 
into Damascus, as they would lead a blind man. He continued blind for 
three days, and fasted, giving the time, no doubt, to a careful consideration of 
his past life, his persecuting spirit, and to repentance and prayer. See 
v. 11. 


Common Version. 

6 And he trembling and astonished said. 
Lord, what wilt thou have me to do? And 
the Lord said unto him, Arise, and go into | 
the city, and it shall be told thee what thou j 
must do. 

7 And the men which journeyed with him j 
stood speechless, hearing a voice, but seeing I 
no man. 

8 And Saul arose from the earth; and [ 
when his eyes were opened, he saw no man: 
but they led him by the hand, and brought 
him into Damascus*. 

9 And he was three days without sight, 
and neither did eat nor drink. 


Revised Version. 

6 thou persecutest: but rise, and enter into 
the city, and it shall be told thee what 

7 thou must do. And the men that jour¬ 
neyed with him stood speechless, hearing 

8 the 1 voice, but beholding no man. And 
Saul arose from the earth ; and when his 
eyes were opened, he saw nothing; and 
they led him by the hand, and brought 

9 him into Damascus. And he was three 
days without sight, and did neither eat 
nor drink. 


1 Or, sound 









Acre 9:10-14.] 


CONVERSION AND BAPTISM OF SAUL. 


133 


10. a certain disciple at Damascus, named Ananias] The reappear¬ 
ance of this name, the same as that of the false professor in Jerusalem, shows 
its frequency in Jewish families. Whether this Ananias was a native of 
Damascus, or had fled thither to escape persecution, is not stated. He was 
evidently not the only disciple of Jesus in that city, but he was a true one, 
cautious and timid, apprehensive of danger, and wishing to avoid the possi¬ 
bility of mistakes or misapprehension in respect to the place, person and 
work he is to do. He responds promptly to the call, and awaits his orders 
like a loyal disciple. 

11. inquire ... for one called Saul, of Tarsus: for, behold, he 
prayeth] This direction was particular and very explicit. “Straight 
street ” ran from the eastern to the western gate, and was one of the chief 
streets of this great city. The house of Judas could easily be found by in¬ 
quiry. Judas was doubtless some old friend or acquaintance of Saul’s, or 
one who was in position to entertain him. He may have been a disciple, as 
some conjecture, though unknown to Ananias. But did he understand 
aright? Was he to ask for, literally, “Saul by name, Tarsean”? Then a 
thing more strange, “for behold, he prayeth,” meaning either that he was 
asking for some special gift of God, or more probably that he was praying as 
a disciple. 

12. hath seen ... a man named Ananias] Saul afterwards says 
of Ananias that he had a good reputation among all the Jews in Damascus, 
Acts 22 : 12. All that is certainly known of him is stated here and in Acts 
22. The words “in a vision” are not found in the best ancient copies; 
hence are omitted in the Revised Version. Yet this was doubtless the way 
that Saul saw the man. 

13. Lord, I have heard by many of this man] Or, “from many of 
this man.” This statement and Paul’s remark in Acts 22: 12 imply that 
Ananias had resided some time in Damascus; and the next verse also implies 
that there were many disciples in that city, as does v. 19 also. Ananias here 
speaks of the disciples as “saints,” that is, sanctified or holy ones. This is 
the first time the term is applied to disciples in the New Testament ; but it 
occurs frequently in the Old Testament, and is used to designate the godly 


Common Version. 

10 And there was a certain disciple at 
Damascus, named Ananias; and to him said j 
the Lord in a vision, Ananias. And he said, 
Behold, I am here, Lord. 

11 And the Lord said unto him, Arise, j 
and go into the street which is called 
Straight, and inquire in the house of Judas 
for one called Saul, of Tarsus: for, behold, 
he prayeth, 

12 And hath seen in a vision a man named 
Ananias coming in, and putting his hand on 
him, that he might receive his sight. 

13 Then Ananias answered, Lord, I have 
heard by many of this man, how much evil 
he hath done to thy saints at Jerusalem: 

14 And here he hath authority from the 
chief priests to bind all that call on thy 
name. 


Revised Version. 

10 Now there was a certain disciple at 
Damascus, named Ananias; and the Lord 
said unto him in a vision, Ananias. And 

11 he said, Behold, I am here, Lord. And 
the Lord said unto him, Arise, and go to 
the street which is called Straight, and 
inquire in the house of Judas for one 
named Saul, a man of Tarsus : for behold, 

12 he prayeth; and he hath seen a man 
named Ananias coming in, and laying 
his hands on him, that he might receive 

13 his sight. But Ananias answered, Lord, 
I have heard from many of this man, 
how much evil he did to thy saints at 

14 Jerusalem: and here he hath authority 
from the chief priests to bind all that call 







134 


A COMMENTARY ON THE ACTS. 


[Acts 9:15-1& 


who arose at the crucifixion. See Matt. 27 : 52. The term implies that they 
were separated from the world. See 1 Cor. 1: 2. The report of Saul’s 
violence towards disciples in Jerusalem had reached Damascus, and the 
object of his journey to the latter place had been also reported. No wonder 
Ananias hesitated and felt apprehensive of some serious misunderstanding. 
He could not at first think it possible that this furious persecutor had him¬ 
self become a disciple. 

15. he is a chosen vessel unto me] The Lord graciously and fully 
informed Ananias of the great change in Saul. The command is repeated, 
“ Go thy way,” that is, the way I have directed, for you can go safely; this one 
is literally “ a vessel of election unto me,” and for the special purpose “ to 
bear my name before the Gentiles and kings,” as before Agrippa and Caesar, 
“ and the children of Israel.” Notice that the mission to the Gentiles is 
placed foremost; it was to be the chief mission; Israel was last, because the 
least part of his mission. This must have surprised Ananias, who, from his 
name, we infer was an Israelitish disciple. But this great persecutor “ must 
suffer”; become the persecuted for Jesus’ sake; “my name’s sake” meaning 
that Saul would suffer because he had already believed on Jesus’ name. 

17. Ananias . . . putting liis hands on him said, Brother Saul] 
Or, “laying his hands on him.” The explanation of the Lord satisfied 
Ananias. He went promptly, found the house and Saul, and standing by 
him, see Acts 22:13, heartily welcomed him as a disciple. The phrase 
“ laying his hands on him ” was a formal act, indicating the coming of a 
special gift, as of the Holy Spirit, which here followed the act. This form 
of service, therefore, was not limited to apostles. The text here does not 
speak of Ananias as an apostle, nor as a deacon or an evangelist, but only as 
a “certain disciple”; yet by laying on of his hands, the Holy Spirit was 
given to the greatest of apostles, and this humble “disciple” also baptized 
the apostle. Ananias welcomes Saul to the brotherhood of the disciples. 
Then he briefly announces who sent him, and why: the Lord Jesus, who 
appeared to thee in the way, hath sent me. Saul received outward sight and 
inward illumination. 

18. there fell from his eyes . . . scales] This shows the familiarity 
of Luke with medical terms. Hippocrates describes a disease of the eyes 


Common Version. 

15 But the Lord said unto him, Go thy 
way: for he is a chosen vessel unto me, to 
bear my name before the Gentiles, and 
kings, and the children of Israel: 

16 For I will shew him how great things 
he must suffer for my name’s sake. 

17 And Ananias went his way, and en¬ 
tered into the house; and putting his hands 
on him said, Brother Saul, the Lord, even 
Jesus, that appeared unto thee in the way 
as thou earnest, hath sent me, that thou 
mightest receive thy sight, and be filled 
with the Holy Ghost. 

18 And immediately there fell from his 
eyes as it had been scales: and he received 
sight forthwith, and arose, and was baptized. 


Revised Version. 

15 upon thy name. But the Lord said unto 
him, Go thy way: for he is a 1 chosen 
vessel unto me, to bear my name before 
the Gentiles and kings, and the children 

16 of Israel: for I will shew him how many 
things he must suffer for my name’s sake. 

17 And Ananias departed, and entered into 
the house; and laying his hands on him 
said, Brother Saul, the Lord, even Jesus, 
who appeared unto thee in the way which 
thou earnest, hath sent me, that thou 
mayest receive thy sight, and be filled 

18 with the Holy Spirit. And straightway 
there fell from his eyes as it were scales, 
and he received his sight; and he arose 

1 Gr. vessel of election 






acts 9:19.] SAUL AT DAMASCUS, JERUSALEM, AND TARSUS. 


135 


by a similar term; and the same term is found in the apocryphal book of 
Tobit, where it refers to the cure of a disease of the eyes: “ And the white¬ 
ness [or ‘white films’ or ‘scales’] pilled away from the corners of his 
eyes,” Tobit 11:13. See also Tobit 2:10, where the margin reads “white 
films.” 

In Acts 22:14 Saul gives some added words of the message Ananias 
brought: “The God of our fathers,” whose service you mistakenly think you 
have been doing, “ hath appointed thee to know his will,” which you have 
not hitherto known, “ and to see the Righteous One,” a term that Peter and 
Stephen had used to designate Jesus, Acts 3: 14; 7 : 52, R. V., showing that 
it was a common title. He was also to be a witness of what he had seen and 
heard. Some suggest that Paul’s “ thorn in the flesh” was a weakness of the 
eyes, which he had as the result of the brilliant light, that he says made him 
blind, Acts 22:11. In his letter to the Galatians he says, “See with how 
large letters I have written unto you with mine own hand,” Gal. 6 :11, R. V.: 
and it is supposed that he wrote in such large characters because of some 
dimness or weakness of vision, due to the permanent injury to the eyes from 
the brilliant flashing light. But this is merely conjecture. 

arose, and was baptized] In Acts 22:16 Paul reports that Ananias 
proposed this duty: “ why tarriest thou ? arise, and be baptized, and wash 
away thy sins, calling on his name.” In response to this call, it is here said 
that he “ arose, and was baptized ”; and having taken food, after his three 
days’ fast, he was strengthened. 

Suggestive Applications. 1. The enemies of Christianity are persistent, 
and often secure the favor of the civil authorities. 2. Light from heaven 
overwhelms, convinces and changes even a persecutor. 3. When an opposer 
meets God he must yield or be overcome. 4. God offers to meet the sinner 
now with abounding grace. 5. A view of Christ ought to convince the most 
obstinate disbeliever. 6. The convicted sinner obeys the call of God. 7. 
When the timid, inquiring believer really needs more light, more is given. 
8. The devout saint is often amazed as he welcomes among the friends one 
who has been an enemy of Christ. 9. The converted disciple witnesses for 
Christ among friends and foes. 


Saul at Damascus, Jerusalem, and Tarsus. 9:196-31. 


19. Then was Saul certain days . . . at Damascus] Or, “And he 
was certain days,” etc. This phrase “certain days” is frequent in Acts, 
and usually designates an indefinite but short period of time. See Acts 
10:48; 15:36 (where the Greek for “some” is the same word); 16:12; 
24 : 24; 25 :13. The narrative seems to imply that he spent these days with 
disciples in Damascus; another proof that there were many followers of 
Jesus in the city. 


Common Version. 


Revised Version. 


19 And when he had received meat, he was 
strengthened. Then was Saul certain days 
with the disciples which were at Damascus, 


19 and was baptized ; and he took food and 
was strengthened. 

And he was certain days with the 






136 


A COMMENTARY ON THE ACTS. 


[Acts 9:20-24. 


20. lie preached Christ in the synagogues] Or, “he proclaimed 
Jesus,” R. V., which is the reading of four of the oldest manuscripts. Saul 
went into the synagogues (to which he had letters of commendation and 
authority) and proclaimed Jesus, whom he had before persecuted, as the 
Son of God. No wonder all who heard him were amazed! They seemed 
almost in doubt whether this could be the same man that had destroyed 
those who called on this name of Jesus in Jerusalem, and had even come to 
Damascus for this purpose. 

22. Saul . . . confounded the Jews . . . proving . . . Christ] 

Saul increased in bodily strength, no doubt; but the thought is rather that 
he grew in spiritual and intellectual power. He “confounded,” literally 
“poured together” in one mixture, the Jews; that is, he bewildered their 
minds, so as to prevent them from seeing any clear answer or way out of the 
perplexity into which he threw them. The word for “proving” means 
primarily “to put” or “join together,” and thence, as applied to mental acts, 
“ to consider ” or “ conclude,” and finally to lead another to join in that con¬ 
clusion. The “ very Christ ” may be rendered “ this is the Christ,” as in the 
Revised Version, or “ he himself is the Christ.” 

23. after that many days] Or, “when many days were fulfilled.” 
Luke has not closely marked the sequence of events in the history of the 
Acts; and he marks the periods of time by general terms only. “ Many 
days,” like its companion “ certain days, ” of v. 19, occurs quite often. See 
Acts 1:5; 9:23, 43; 13:31; 16:18; 18:18 (R, V.); 27:17, 20; also 
“ many years,” Acts 24:10, 17. From an examination of these passages it 
is clear that the phrase means an indefinite period, usually much less than a 
year. A similar Hebrew phrase in 1 Kings 2:38, 39 is applied to a period 
of about three years. But it must be conceded that it is not common for 
Luke to use the phrase to designate so long a period. The Jews finally 
formed a plot to kill Saul. 

24. their laying wait was known] Or, “ their plot became known to 
Saul. And they watched the gates also,” etc. The phrase “laying wait” 
stands for one word in Greek, meaning “ plot.” Here it is stated that the 
Jews made the plot and watched the gates. Paul in describing this plot 


Common Version. 

20 And straightway he preached Christ in 
the synagogues, that he is the Son of God. 

21 But all that heard him were amazed, 
and said; Is not this he that destroyed them | 
which called on this name in Jerusalem, 
and came hither for that intent, that he 
might bring them bound unto the chief 
priests ? 

22 But Saul increased the more in strength, 
and confounded the Jews which dwelt at Da¬ 
mascus, proving that this is very Christ. 

23 f And after that many days were ful¬ 
filled, the Jews took counsel to kill him: 

24 But their laying wait was known of 
Saul. And they watched the gates day and 
night to kill him. 


Revised Version. 

20 disciples who were at Damascus. And 
straightway in the synagogues he pro¬ 
claimed Jesus, that he is the Son of God. 

21 And all that heard him were amazed, and 
said, Is not this he that in Jerusalem 
made havock of those who called on this 
name? and he had come hither for this 
intent, that he might bring them bound 

22 before the chief priests. But Saul in¬ 
creased the more in strength, and con¬ 
founded the Jews who dwelt at Damas¬ 
cus, proving that this is the Christ. 

23 And when many days were fulfilled, 
the Jews took counsel’ together to kill 

24 him : but their plot became known to 
Saul. And they watched the gates also 
day and night that they might kill him: 








straight street, Damascus. ( Frow a Photograph .' 



PLACE OF PAUL’S ESCAPE, DAMASCUS. 

The “ gate of St. Paul ” is closed with stone; the upper part of the house over the gate 
was partially destroyed by the mob in 1S60. The window in the outer wall has been 
pointed out for many centuries as the traditional place of Paul’s escape. 

































































































































Acts 9 : 25,26.] SAUL AT DAMASCUS, JERUSALEM, AND TARSUS. 


137 


says, “In Damascus the governor [ ethnarch ] under Aretas the king guarded 
the city of the Damascenes, in order to take me; and through a window was 

1 let down in a basket by the wall, and escaped his hands,” 2 Cor. 11: 32, 33, 
D* V. In his account it appears that an ethnarch or “ governor ” of Damascus 
under Aretas, who was king of Arabia Petrsea, watched the gates. Too little 
is known of the history of these petty rulers to say with certainty how Aretas 
should rule Damascus, which was part of the Roman empire. Herod Antipas 
married a daughter of this Aretas, and then put her away for Herodias. 
This led to a war between Aretas and Herod; but that was five to ten years 
before Saul was in Damascus. Herod Antipas was banished, and Herod 
Agrippa succeeded him. Meanwhile Tiberius, who ordered Yitellius to 
make war on Aretas, died, and Caligula became emperor at Rome. It is 
supposed that Aretas in revolt against or by permission of Caligula included 
Damascus in his rule, as it had formerly belonged to the Arabian kings, and 
that he appointed a governor {ethnarch), probably a Jew who would favor 
the arrest of Saul. Thus the two accounts would harmonize. 

25. Then the disciples ... let him down ... in a basket] Or, 
“but his disciples”; so the Revised Version reads, based upon a different 
Greek reading, supported by four of the oldest manuscripts. He must then 
have been proclaiming Jesus long enough to have gained quite a number of 
disciples as the result of his preaching. Paul says of his escape, “and 
through a window was I let down in a basket by the wall, and escaped his 
hands,” 2 Cor. 11:33; so here Luke says literally “through the wall.” 
From the two accounts it appears that the house was by the wall, having a 
window overhanging the wall. Such a house by the wall or the window is 
pointed out in Damascus, though the upper or window portion was destroyed 
by the Moslems in 1860. The Greek word for basket used by Luke here 
signifies a large grain-basket, made either of ropes or wicker-work. The 
same word is used in describing the feeding of the 4000, Mark 8 : 8, 20. But 
Paul in 2 Cor. 11 :33 used a different word, which signifies distinctly a rope 
basket. If Paul was small of stature, he could easily sit in a large basket. 
Rahab helped the spies out of Jericho by a somewhat similar device, Josh. 

2 :15 ; and so Michal aided David also to escape, 1 Sam. 19:12. 

26. when Saul was come to Jerusalem] Paul says this was “ three 
years” after his conversion, Gal. 1:18, and that he went chiefly to see Peter. 
This may mean three full years, or more probably, according to a frequent 
usage of Oriental speech, one full year and parts of two other years. During 
this period he had spent some time in Arabia, as he states in Gal. 1:17, and 
had left and then returned to Damascus.* He tried to join the Jerusalem 


Common Version. 

25 Then the disciples took him by night, 
and let him down by the wall in a basket. 

26 And when Saul was come to Jerusalem, 
he assayed to join himself to the disciples: 
but they were all afraid of him, and believed 
not that he was a disciple. 


Revised Version. 

25 but his disciples took him by night, and 
let him down through the wall, lowering 
him in a basket. 

26 And when he was come to Jerusalem, 
he assayed to join himself to the disciples: 
and they were all afraid of him, not be* 


♦Saul in Arabia.— Saul’s journey to Arabia is not mentioned in the Acts, but in Gal. 











138 


A COMMENTARY ON THE ACTS. 


[Acts 9:27, 28. 


disciples; but they were afraid of him, and did not believe he was a disciple. 
They recalled him as the temple persecutor. 

27. Barnabas ... brought him to the apostles] Barnabas was of 
Cyprus, Acts 4: 36, and as that was near to Cilicia, and the school of Tarsus 
was famous, he may have known Saul before he came to Jerusalem. More¬ 
over, in some way not stated Barnabas had learned the facts about the con¬ 
version of Saul, and brought him “ to the apostles” ; two only, as Paul says, 
Gal. 1 :18, 19. The others may have been absent on missions. To Peter 
and James the story of Saul’s wonderful conversion was repeated by Barna¬ 
bas, who also mentions the boldness of his preaching in Damascus in a way 
that implies a full knowledge of his labors in that city. 

28. he was witli them ... at Jerusalem] Paul says he remained 


Common Version. 

27 But Barnabas took him, and brought 
him to the apostles, and declared unto them 
how he had seen the Lord in the way, and 
that he had spoken to him, and how he had 
preached boldly at Damascus in the name 
of Jesus. 

28 And he was with them coming in and 
going out at Jerusalem. 


Revised Version. 

27 lieviug that he was a disciple. But Bar¬ 
nabas took him, and brought him to the 
apostles, and declared unto them how he 
had seen the Lord in the way, and that 
he had spoken to him, and how at Da¬ 
mascus he had preached boldly in the 

28 name of Jesus. And he was with them 
going in and going out of Jerusalem, 


1:17-19, and the explanation of it properly belongs to a work on that Epistle. Three 
questions, however, naturally arise concerning it here: 1. At what point in the narrative of 
the Acts can this journey be placed ? 

This is variously answered. Some place it— a. Between the two clauses of v. 19. The 
second clause then notes his return. This is the view advocated with much ingenuity by 
Pearson, and lately by Farrar, and is adopted by Lewin and Bishop Hervey. They say 
that Jesus retired to the wilderness at once after his baptism, and that Paul imitated his 
Master in this; hence v. 19 is the only one fitting this view. b. Heinrich, Ewald, and re¬ 
cently Stokes, hold substantially the same view, except that they would place the sojourn 
in Arabia between vs. 19 and 20, and make the “ straightway ” apply at once on his return. 
c. Alford would place the sojourn after v. 21, or in the first clause of v. 22, “Saul increased 
the more in strength.” This view is adopted also by Dr. Jacobson (in Speaker's Com¬ 
mentary ), Lechler (in Lange), and was proposed by Michaelis with some hesitancy, d. 
But many modern critics place it after v. 22, or in the first clause of v. 23, “many days”; 
so Beza, Neander, Denton, Hackett, Lumby, Spence, Gloag, Conybeare and Howson, Elli- 
cott, W. L. Alexander, and Whedon, and Maclear doubtfully, e. Several urge with great 
force that it fits best after v. 25 ; so Bengel, Ebrard, Sepp, Baumgarten and Olshausen. /. 
And lastly, some declare that it is impossible to say with any certainty where it can be 
placed in the account in the Acts; so Dr. J. Addison Alexander, Abbott, and virtually 
Meyer. 

The chronological dates in the margin of English Bibles place it somewhere between vs. 
12 and 23, apparently after v. 22 or in the first clause of v. 23, as under d ; and this is the 
prevailing view of modern scholars. On the whole, the stay in Arabia, which probably 
was not more than two or three months, finds its place best either in v. 19 or better still 
before v. 23. The “ three years ” of Gal. 1:18 were chiefly spent, therefore, in Damascus. 

2. Where in Arabia did Saul go f Some suppose it was to some place quite near Damas¬ 
cus, that is, Auranitis; but Farrar, Howson, and Bisbop Lightfoot hold that it was near 
Sinai, since Paul means that peninsula by Arabia in Gal. 4:25. 

3. How long teas he theref This is uncertain also. Even the “three years” of Gal. 1:18 
may mean only one and parts of two other years, and not three full years. And some 
infer that the stay was comparatively brief, perhaps only 40 days, or at most two or three 
months. His object, as already stated, was doubtless to escape the fury of the Jews, and to 
have time for a re-study of the Scriptures, and for prayer, communion and that revelation 
of the Son in him which he mentions in Gal. 1:16. 








Acts 9:29-31.] SAUL AT DAMASCUS, JERUSALEM, AND TARSUS. 


139 


for 15 days with Peter during his first visit to Jerusalem, Gal. 1: 18. That 
this was the length of his stay in Jerusalem is usually inferred, but is by no 
means certain. 

29. he . . . disputed against the Grecians] Or, “ preaching boldly 
in the name of the Lord: and he spake and disputed against the Grecian 
Jews.” These were of the same class that Stephen had disputed with, and 
the same word is used here as in Acts 6 :9 to describe the discussion. Now 
the same party seek to kill Saul. They would be unusually bitter against him, 
no doubt, because of his change—his desertion of their views and party. 

30. when the brethren knew, they . . . sent him forth to Tarsus] 
The disciples at Jerusalem were informed of the plot, as those at Damascus 
had been. They did not deem it necessary for Saul to sacrifice his life 
there as a martyr-witness, so they conducted him to Caesarea. There were 
three cities of this name, two in Palestine, and one in Cappadocia for¬ 
merly called Mayaca. The two in Palestine were sometimes distinguished 
as Caesarea Philippi, the modern Banias near Mount Hermon, and the other 
as Caesarea Palestina, which was on the Mediterranean, and is the one no 
doubt here intended. Notice that the disciples sent Saul forth “ to Tarsus”; 
but nothing is said about his safe arrival there. In Gal. 1: 21 he says he 
came into the regions of Syria and Cilicia; that is, he went by Antioch. 
Some suppose that on this journey he suffered one of the shipwrecks which 
he mentions in 2 Cor. 11:25. 

31. the churches rest . . . were edified; . . • multiplied] Or, 

“ So the church throughout all Judaea and Galilee and Samaria had peace, 
being edified.” The Greek word here for “ churches ” is in the best texts 
singular, and so are the verbs of which it is the subject. The reference is to 
the entire “ assembly ” or body of the disciples, and not to separate congre¬ 
gations. The cause of this “ peace ” is supposed to be the attempt of Caligula 
to have a statue of himself placed in the temple at Jerusalem (see Josephus, 
Antiq. 18 :8, 7; Wars, 2:10), which diverted the attention of the Jews from 
persecuting the Christians to resisting this profanation of their temple by the 
Romans. The “peace” means a freedom from war or persecution, whether 
from Jews or Romans; “ being edified” refers not strictly to increase in num¬ 
bers, but to growth in the knowledge of Christ and gain in spiritual power ; 
while “ was multiplied ” refers to increase in the number of places to which 
the gospel was successfully carried, and to the gain in the number of disci¬ 
ples also where the gospel had been proclaimed and assemblies or churches 


Common Version. 


Revised Version. 


29 And he spake boldly in the name of 
the Lord Jesus, and disputed against the 
Grecians: but they went about to slay him. 

30 Which when the brethren knew, they 
brought him down to Cesarea, and sent him 
forth to Tarsus. 

.31 Then had the churches rest through¬ 
out all Judea and Galilee and Samaria, and 
were edified; and walking in the fear of the 
Lord, and in the comfort of the Holy Ghost, 
were multiplied. 


29 preaching boldly in the name of the 
Lord: and he spake and disputed against 
the 1 Grecian Jews; but. they went about 

30 to kill him. And when the brethren 
knew it, they brought him down to Caes¬ 
area, and sent him forth to Tarsus. 

31 So the church throughout all Judaea 
and Galilee and Samaria had peace, be¬ 
ing 2 edified; and, walking 8 in the fear 
of the Lord and 3 in the comfort ol the 
Holy Spirit, was multiplied. 

i Gr. Hellenists 2 Gr. builded up 3 Or, by 








140 


A COMMENTARY ON THE ACTS. 


[Acts 9:32-35. 


formed. And this peace and growth extended throughout the three Roman 
districts of Palestine. 

Suggestive Applications.— 1. The new convert seeks Christian com¬ 
panions. 2. Soon as one knows Christ, there is a longing desire to tell others 
of him. 3. Earnestness of Christians awakens the opposition of the worldly 
and wicked. 4. It is right to avoid and escape from wicked persecutors. 5. 
It is hard to place confidence in the wonderful changes of wicked hearts. 6. 
It is pleasant to have the old welcome the new convert. 7. When provi¬ 
dence closes the door in one place, the Christian may flee to another. 8. 
Rest is not for idleness, but for growth. 9. Christianity needs three things: 
o, Christ’s peace; b, growth in spirituality; c, growth in numbers. 


Peter Heals JEneas and Restores Dorcas. 9 : 32-43. 

32. Peter . . . came down also ... at Lydda] The history now 

turns again to the acts of Peter. He made a tour or tours among the disci¬ 
ples scattered in “all parts” (Revised Version), meaning probably all the 
districts of Palestine specified in v. 31. Pie came to the disciples, again 
called “saints” as in v. 13, who were at Lydda. This Hebrew town, 
“ Lod ” of 1 Cliron. 8:12, was of considerable size and importance, see 
Josephus, Antiq. 20: 6, 2, and about a day’s journey from Jerusalem on the 
road to and about ten miles southeast of Joppa. It had a famous school; and 
“ St. George,” the patron saint of England, was of Lydda. It had a strong Chris¬ 
tian church in the fourth century. It was also called Diospolis; now Ludd. 

33. he found . . . Eneas, . . . sick of the palsy] Or, “ for he was 
palsied.” This man had been palsied for eight years, so that he kept his 
bed, or mat, for the word signifies a pallet or mat that could be rolled up. 
From his name it may be inferred that he was a Greek, or a Grecian Jew. 
He may have been a disciple, but he is not so designated in the narrative. 

34. Jesus Christ maketli thee whole] Peter is careful to say that Je¬ 
sus is the healer, as when the lame man was healed at the temple gate. As 
proof of the cure the man was to “ make ” or roll up his bed. The command 
in Greek sounds almost like an intended play upon the words; in English 
it might be rendered, “ the Saviour Christ saves thee.” 

35. all... at Lydda and Saron ... turned to the Lord] “ Sharon,” 
having the article before it, probably refers to the plain or district around 
Lydda. The miracle had a wonderful and wide-reaching effect, convincing 


Common Version. 

32 And it came to pass, as Peter passed 
throughout all quarters , he came down also 
to the saints which dwelt at Lydda. 

33 And there he found a certain man 
named Eneas, which had kept his bed eight 
years, and was sick of the palsy. 

34 And Peter said unto him, Eneas, Jesus 
Christ maketh thee whole: arise, and make 
thy bed. And he arose immediately. 

35 And all that dwelt at Lydda and Saron 
saw him, and turned to the Lord. 


Revised Version. 

32 And it came to pass, as Peter went 
throughout all parts, he came down also 

33 to the saints who dwelt at Lydda. And 
there he found a certain man named 
iEneas, who had kept his *bed eight 

34 years; for he was palsied. And Peter 
said unto him, Aeneas, Jesus Christ heal- 
eth thee: arise, and make thy bed. And 

35 straightway he arose. And all that dwelt 
at Lydda and in Sharon saw him, and 
they turned to the Lord. 

1 Or, pallet 







Acts 9:36-40.] PETER HEALS /ENEAS AND RESTORES DORCAS. 


141 


the people of that region of the truth Peter preached, so that “ all,” used in 
the sense of the great mass of the inhabitants, a common usage in historic 
narration, became disciples. 

36. at Joppa a certain disciple named Tabitlia] Here it is expressly 
stated that this woman was a disciple; the Greek word is feminine; not else¬ 
where in the New Testament. Tabitha was her Hebrew name, meaning “ga¬ 
zelle,” and Dorcas was the Greek translation of the name, and means the same. 
Joppa, now Jaffa or Japho, was then as now the chief sea-port of Jerusalem; 
frequently mentioned in the Old Testament. See Josh. 19 : 46; Ezra 3:7; 
Jonah 1:3. It was also noted in Greek legends. It became noted for a nest 
of pirates. It is still a flourishing city, having from 8000 to 10,000 popula¬ 
tion. There was a church already at Joppa, see v. 38. This disciple may 
have been so named from her beauty, which also well befitted her character; 
for she had abounded in good works and in deeds of charity. 

38. they sent unto him two men, ... to come] This was an un¬ 
usual delay in burial, for these hot eastern countries. But Peter was only 
nine or ten miles away. It is obvious enough why they entreated Peter, 
“Delay not to come.” But it is not so clear what they expected from him. 
The literal form of their message, “ Come on unto us,” to help us also as you 
have helped /Eneas, implies that having heard of the healing of /Eneas they 
may have expected that he could restore Dorcas. Yet their mourning sug¬ 
gests that they wanted Peter’s sympathy and counsel in their sorrow; for 
at once, on his arrival, they were showing the garments which Dorcas had 
made for the poor. They took him to the upper chamber, where the body 
lay after it had been washed preparatory to burial. 

40. Peter put them all forth, and kneeled down, and prayed] 
The noise, crying, confusion and sometimes screaming of Oriental mourners 
would make it needful to clear the room, to have opportunity to pray without 


Common Version. 

36 f Now there was at Joppa a certain 
disciple named Tabitha, which by inter¬ 
pretation is called Dorcas: this woman was 
full of good works and almsdeeds which 
she did. 

37 And it came to pass in those days, that 
she was sick, and died: whom when they 
had washed, they laid her in an upper 
chamber. 

38 And forasmuch as Lydda was nigh to 
Joppa, and the disciples had heard that 
Peter was there, they sent unto him two 
men, desiring him that he would not delay 
to come to them. 

39 Then Peter arose and went with them. 
When he was come, they brought him into 
the upper chamber: and all the widows 
stood by him weeping, and shewing the 
coats and garments which Dorcas made, 
while she was with them. 

40 But Peter put them all forth, and 
kneeled down, and prayed; and turning 
him to the body said, Tabitha, arise. And 
she opened her eyes: and when she saw 
Peter, she sat up. 


Revised Version. 

36 Now there was at Joppa a certain dis¬ 
ciple named Tabitha, who by interpreta¬ 
tion is called 1 Dorcas: this woman was 
full of good works and almsdeeds which 

37 she did. And it came to pass in those 
days, that she fell sick, and died: and 
when they had washed her, they laid her 

38 in an upper chamber. And as Lydda 
was nigh unto Joppa, the disciples, hear¬ 
ing that Peter was there, sent two men 
unto him, iutreating him, Delay not to 

39 come on unto us. And Peter arose and 
went with them. And when he was 
come, they brought him into the upper 
chamber: and all the widows stood by 
him weeping, and shewing the coats and 
garments which Dorcas made, while she 

40 was with them. But Peter put them all 
forth, and kneeled down, and prayed; 
and turning to the body, he said, Tab¬ 
itha, arise. And she opened her eyes; 
and when she saw Peter, she sat up. 


t That is, gazelle. 








142 


A COMMENTARY ON THE ACTS. 


[Acts 9:41-43. 


interruption. So Jesus did at the raising of Jairus’ daughter, Mark 5 : 40, a 
scene which Peter had witnessed. This detail is noticed, and also that he 
kneeled in prayer; yet the words of the prayer are not given. There are 
at least three other instances of kneeling in prayer mentioned in the Acts. 
Stephen kneeled in prayer when they were stoning him, Acts 7:60; Paul 
kneeled to pray with the Ephesian delegates at Miletus; and kneeled and 
prayed on the beach at Tyre, Acts 20:36; 21: 5. Then Peter turned to the 
body and spoke. As he here used her Hebrew name, it is supposed that he 
used the Hebrew or Aramaic in speaking to her, Tabitha cumi; thus his 
words were almost the same as those of Jesus when he called Jairus’ daughter 
back to life: “ Talitha cumi.” The little touches in this narrative are worthy 
of special note, for they incidentally reveal a naturalness and truthfulness in 
the narrative, blended with simplicity, but adding nothing to gratify curiosity. 
Peter put the noisy mourners out, kneeled, prayed, turned toward the body, 
spoke; Dorcas opened her eyes, saw Peter, sat up. Here are seven particu¬ 
lars ; graphic, brief; no display, no wonder expressed ; the narrative has the 
simplicity and dignity befitting this revelation of divine power. 

41. lie presented her alive] Peter extended his hand, to help her up. 
This too was like his Master in raising Jairus’ daughter, Mark 5 : 41. Then 
he, “ calling the saints and widows,” “ presented her alive.” They were to 
be witnesses that she was alive, as they also could witness that they had seen 
her dead. The result was that which miracles were intended to produce. It 
called attention to the new faith: all Joppa knew of it; they heard of the 
mission of Jesus; many accepted him as the Messiah, “believed on the Lord,” 
that is, the Lord Jesus Christ. 

43. lie tarried many days . . . with one Simon] This fact is men¬ 
tioned to connect it with the account respecting Cornelius. But the trade of 
a tanner was an abomination to a Jew. A Jewess could get a divorce from 
a husband who became a tanner, Mishna 7, 10. Peter rested here for some 
time, waiting for the next call, which did not come until he was divinely 
taught that the Gentiles were also called of God to the new faith. With 
this new light he was fitted for new work. 

Suggestive Applications. —1. The rapid spread of Christianity was due 
to peace, consecration and activity. 2. It carried benevolence, gifts for the 
poor, hospitals, orphans’ homes, almshouses, relief and comfort for body and 
soul. 3. It employed and elevated woman. 4. Supernatural power attested 
its truth. 5. All its good works aim to turn men to the Lord. 

Visions of Cornelius and of Peter. 10:1-16. 

The history now presents one of the greatest crises in the early history of 


Common Version. 

41 And he gave her his hand, and lifted 
her up: and when he had called the saints 
and widows, he presented her alive. 

42 And it was known throughout all Jop¬ 
pa ; and many believed in the Lord. 

43 And it came to pass, that he tarried 
many days in Joppa with one Simon a 
tanner. 


Revised Version. 

41 And he gave her his hand, and raised 
her up; and calling the saints and wid- 

42 ows, he presented her alive. And it be¬ 
came known throughout all Joppa: and 

43 many believed on the Lord. And it came 
to pass, that he abode many days in Jop¬ 
pa with one Simon a tanner. 






bazaar or market at modern joppa. ( From a Photograph.) 

The Bazaar is near the Jerusalem gate. The house of Tabitha was shown on the 
site of the old church of St. Peter, south of the town. Since the 17th century the 
Greeks have pointed it out at some old walls east of the town. 



traditional house of simon the tanner, at joppa. ( From, a Photograph.) 

The Latin Hospice or monastery claims to be upon the site of the house of Simon 
the tanner. It is in the west central part of the town ; other spots are shown as the 
site also. The tanyards are now south of the city, beyond the Jewish cemetery. 





























m 





































































































Acts 10:1, 2. ] 


VISIONS OF CORNELIUS AND OF PETER. 


143 


Christianity. Some Gentiles might join God’s people, but hitherto they 
must do it by first becoming proselytes to Judaism. The preaching of Peter 
to Cornelius and his household opened a wide door for all non-Jews to enter 
the assemblies of God’s people direct; a door which had been practically 
closed for nearly two thousand years, or from the call of Abram. As the 
call of Abram was an act of God, so a succession of providential acts and 
calls introduced the calling of the Gentiles. So important was this event 
that two distinct accounts of the conversion of Cornelius are given in the 
Acts: one by Luke himself; and the other by Peter in his defence of his 
conduct before the apostles and disciples at Jerusalem, which Luke reports. 

Analysis. —The two accounts of the conversion of Cornelius which intro¬ 
duced the calling of the Gentiles are in Acts 10:1 to 11:18. Cornelius 
praying sees an angel, who tells him to send for Peter, vs. 1-6; he sends for 
Peter, vs. 7, 8; Peter praying has a vision of a great net full of clean and 
unclean beasts, and is taught not to despise the Gentiles, vs. 9-16; the mes¬ 
sengers of Cornelius call for Peter, who is directed by the Spirit to go with 
them, vs. 17-22; he goes—Cornelius tells why he sent for Peter—Peter 
preaches Christ to him and his household—they receive the baptism of the 
Holy Spirit, and then of water, vs. 24-48; Peter is accused of mingling 
with the Gentiles—in his defence he narrates the succession of providences 
which led him to preach to Cornelius, and the result—his conduct is ap¬ 
proved, vs. 1-18. 

1. Cornelius, a centurion of . . . the Italian band ] The name 
is Roman, and of note. Possibly he was of the noble Cornelian gem or 
family; but there were plebeians of this name, since Cornelius Sulla gave 
10,000 bondmen their freedom and called them after his own name, Cornelii. 
Cornelius was a Roman centurion (one hundred), the captain of the sixth 
part of a Roman cohort, the latter consisting of 600 to 1000 soldiers; hence 
centurion primarily meant captain of one hundred. His company was called 
the Italian company, or cohort; that is, it was made up of soldiers that had 
been born or enlisted in Italy. Later, in the time of Nero, there was an 
Italian legion also. The company was stationed at Caesarea, a city on the 
Mediterranean Sea, about 30 miles north of Joppa and 50 miles in an air 
line northwest of Jerusalem. It was the Roman capital, or residence of the 
procurators of Judaea, Pilate, Felix, and Festus, who required military 
guards. As the soldiers from the provinces could not always be trusted in 
times of popular trouble, this body of troops was known as the Italian 
cohort. Such troops are mentioned by Josephus, Wars , 2:13, 6, and by 
Tacitus, Hist. 1: 59, 64. Luke also mentions another military company 
called the Augustan band or cohort, Acts 27:1. Cornelius had four remark- 


Common Version. 

C HAP. X.—There was a certain man in 
Cesarea called Cornelius, a centurion 
of the band called the Italian band, 

2 A devout man , and one that feared God 
with all his house, which gave much alms to 
the people, and prayed to God always. 


Revised Version. 

lO Now there was a certain man in Caes¬ 
area, Cornelius by name, a centurion of 
2 the band called the Italian 1 band, a de¬ 
vout man, and one that feared God with 
all his house, who gave much alms to the 

1 Or, cohort 





144 


A COMMENTARY ON THE ACTS. 


[Acts 10:3-6. 


able traits of character: 1, he was devout; 2, he feared God; 3, he was be¬ 
nevolent; 4, he was prayerful; yet he does not appear to have had peace 
of soul: he longed for the comfort and peace of the gospel of Jesus Christ. 
He seems to have turned from coarse idolatry to worship God by prayer, 
and in these other ways stated; but there is no evidence that he was a Jewish 
proselyte. He surely had not been circumcised: he was a real Gentile. 

3. He saw in a vision] This was not a dream, nor was he in a trance 
like Peter, but he was like Peter praying. The difference between a vision 
and a trance may not be easy to define. The Greek word means something 
which appeal's distinctly to the sight. There was no suspension or partial 
closing of the outward avenues of sense, as in a trance or a dream. The 
spectacle or sight was “ evidently ” or “ openly ” clear, that is, a direct 
sight; the powers of sight in their normal condition. See also under v. 10. 
The “ ninth hour ” corresponded nearly to our three o’clock, the customary 
hour for evening prayer and of Jewish sacrifice. The messengers sent to 
Peter spoke of an angel; Cornelius does not call him “an angel,” but de¬ 
scribing the scene to Peter he says, “a man stood before me in bright 
apparel,” v. 30. He was recognized by his appearance as a messenger of 
God to him. The messenger called Cornelius by his name. 

4. What is it] The sudden appearance of the man in shining garments 
startled the Roman officer. In response to the call of his name, he asked, 
with apparent timidity, “ What is it, Lord ?” The Greek word for Lord is 
also the one for “ Master ” or “ Sir.” It is likely Cornelius used it in a rever¬ 
ential sense, since he must have regarded the strange visitor as a messenger 
from God to whom he had been praying. The messenger promptly and 
kindly answers, “ Thy prayers and thine alms are gone up for a memorial 
before God.” This worship of God was accepted. The two forms, prayers 
and gifts, were a “memorial.” Speaking after the thought of man, they 
were alike reminders to God of the offerer and of his needs. Now the prayers 
are to be answered. So offerings are called a “ sweet savor,” Lev. 2:2; 
5:12; 6:15. In the apocryphal book of Tobit the angel says, “ I did bring 
the remembrance of your prayers before the Holy One,” Tobit 12:12. 

5. 0. send men to Joppa, . . . for . . . Simon] Peter was resting or 
waiting in Joppa, where he had raised Dorcas to life, 9:36. Note the several 
particulars in the directions. The Jewish name, Simon, and the added name, 
Peter, are given, so the man is minutely described. Then the city where he 
is, the name and occupation of the person with whom he is temporarily 


Revised Version. 

3 people, and prayed to God alway. He 
saw in a vision openly, as it were about 
the ninth hour of the day, an angel of 
God coming in unto him, and saying to 

4 him, Cornelius. And he, fastening his 
eyes upon him, and being affrighted, 
said, What is it, Lord? And he said 
unto him, Thy prayers and thine alms 
are gone up for a memorial before God. 

5 And now send men to Joppa, and fetch 

6 one Simon, who is surnamed Peter: he 
lodgeth with one Simon a tanner, whose 


Common Version. 

3 He saw in a vision evidently, about the 
ninth hour of the day, an angel of God com¬ 
ing in to him,and saying unto him, Cornelius. 

4 And when he looked on him, he was 
afraid, and said, What is it, Lord? And he 
said unto him, Thy prayers and thine alms 
are come up for a memorial before God. 

5 And now send men to Joppa, and call 
for one Simon, whose surname is Peter: 

5 He lodgeth with one Simon a tanner, 
wnose house is by the sea side: he shall tell 
thee what thou oughtest to do. 









Acts 10:7-11.] 


VISIONS OF CORNELIUS AND OF PETER. 


145 


staying, u Simon, the tanner,” an occupation unclean to the Jews. Then he 
added the general location of the house—“ by the sea side ” and probably 
outside the city. With these minute directions the messengers of Cornelius 
could readily find Peter. But was not Philip the evangelist in Csesarea ? 
Acts 8:40. Why not call Philip ? We do not certainly know. It is reason¬ 
able to think, however, that as this was a crisis in the history—the opening 
of the door to the Gentiles—an apostle would be the suitable instrument; 
and to give it authority with Jewish disciples, it was best that it should be 
Peter, the leader of the band and one of the strongest in Jewish prejudices. 
The last clause of v. 6, “he shall tell thee what thou oughtest to do,” is not 
found in the four oldest and best existing manuscripts, and the corresponding 
clause at the close of v. 32 is omitted in three of these manuscripts; hence 
these clauses are not in the Revised Version. Yet the same fact is expressed 
even more explicitly in Peter’s own account of the event at Jerusalem, Acts 
11:14, and there it is of unquestioned authority. 

7. lie called two of his household servants, and a devout soldier] 
The angel, having spoken his message, “ departed,” apparently as a man 
would walk away. It is not said that lie “ vanished” as Jesus did after his 
resurrection, Luke 24: 31; but he went away. Cornelius promptly appointed 
suitable messengers to find Peter. These were two house servants, and one 
devout soldier as guard. The servants were probably “devout” like the 
soldier, though that is not stated. They appear to have started that evening, 
and would be able to reach Joppa, 30 miles away, the next day soon after 
midday. 

9. Peter went up upon the housetop to pray] As these messengers 
were providentially coming near to Joppa, an unusual experience providen¬ 
tially prepared Peter to receive their message. Notice the intentional em¬ 
phasis put upon the providential occurrence of the events at the same time. 
The flat roofs of eastern houses made the housetop a convenient place for rest 
and for worship. Samuel met Saul there, 1 Sam. 9:25, 26. Compare Matt. 
10:27; Luke 17 :31, with Jer. 19 :13; Zeph. 1:5. In the latter passages 
the worship was idolatrous; but it illustrates the fact that the housetop was 
used for worship. The “ sixth hour,” or midday, was one of the hours for 
Jewish prayer; Daniel prayed three times a day, Dan. 6:10. 

10. he fell into a trance] Peter appears to have fasted all that morn- 


Common Version. 

7 And when the angel which spake unto 
Cornelius was departed, he called two of his 
household servants, and a devout soldier of 
them that waited on him continually; 

8 And when he had declared all these j 
things unto them, he sent them to Joppa. 

9 f On the morrow, as they went on their [ 
journey, and drew nigh unto the city, Peter i 
went up upon the housetop to pray about | 
the sixth hour: 

10 And he became very hungry, and would 
have eaten: but while they made ready, he j 
fell into a trance, 

11 And saw heaven opened, and a certain | 

10 


Revised Version. 

7 house is by the sea side. And when the 
angel that spake unto him was departed, 
be called two of his household-servants, 
and a devout soldier of them that waited 

8 on him continually; and having re¬ 
hearsed all things unto them, he sent 
them to Joppa. 

9 Now on the morrow, as they were on 
their journey, and drew nigh unto the 
city, Peter went up upon the housetop 

10 to pray, about the sixth hour: and he 
became hungry, and desired to eat: but 
while they made ready, he fell into a 

11 trance; and he beholdeth the heaven 









146 


A COMMENTARY ON THE ACTS. 


[Acts 10:12-16. 


ing, preparatory to a season of prayer. While so engaged he fell into a 
“ trance ”; the Greek word is e\orao-i?, from which comes the English word 
ecstasy. The bodily senses were dormant or inactive, so that the vision was 
unlike that seen by Cornelius, whose bodily senses were active and awake. 
Peter had a mental vision, but not a dream, for the trance differs from the 
dream. Chrysostom describes it as “ the soul seemingly withdrawn from the 
body.” See 2 Cor. 12:1-3. 

12. all manner of fourfooted beasts . . . creeping things] Notice 
the Revised reading of vs. 11 and 12. Read “a certain vessel descending, 
as it were a great sheet, let down by four corners upon the earth.” This 
sheet signified the whole world, the four quarters of the earth; so Augustine 
suggested. The emphasis in v. 12 is on “all manner” of animals, clean and 
unclean. Three great groups are named: fourfooted beasts, creeping things, 
and birds. The best texts omit “ wild beasts,” which the Revised Version 
follows. These three great groups were in the sheet, and “all kinds” of 
each group. 

14. I have never eaten any thing • . . common or unclean] Peter 

appears to have been in a kneeling or prostrate attitude in prayer. The 
voice called to him to rise; kill, and eat. The order was clearly understood 
to be that Peter was to eat any of the creatures before him, without discrimi¬ 
nation. As all kinds were there, many were unclean: for example, the 
camel, coney, hare and hog, among fourfooted beasts; the eagle, vulture, 
hawk, raven, owl, stork and swan, among birds; and among creeping things 
there were few that were allowed for food under the Mosaic law. See Lev. 
11:1-22. Peter had always scrupulously observed the Levitical law. The 
Jews then as now had a horror of eating flesh of unclean animals; even now 
they procure meat of their own butchers only. The animals forbidden to be 
eaten by the Levitical law were therefore called “ common and unclean.” 

15. What God hath cleansed,. •. call not thou common] This was 

the lesson of the vision : that was clear; but the application of it was not yet 
clear to Peter. Compare Christ’s words, Matt. 15:11. “ This was done 

thrice.” Does this mean that the whole vision was repeated three times, or 
that the voice gave the command three times? Some answer, as Alexander, 
that the whole scene was thrice repeated; but the majority of Biblical 


Common Version. 

vessel descending unto him, as it had been a 
reat sheet knit at the four corners, and let 
own to the earth: 

12 Wherein were all manner of fourfoot¬ 
ed beasts of the earth, and wild beasts, and 
creeping things, and fowls of the air. 

13 And there came a voice to him, Rise, 
Peter; kill, and eat. 

14 But Peter said, Not so, Lord; for I have 
never eaten any thing that is common or 
unclean. 

15 And the voice spake unto him again 
the second time, What God hath cleansed, 
that call not thou common. 

16 This was done thrice: and the vessel 
was received up again into heaven. 


Revised Version. 

opened, and a certain vessel descending, 
as it were a great sheet, let down by four 

12 corners upon the earth : wherein were 
all manner of fourfooted beasts and 
creeping things of the earth and fowls 

13 of the heaven. And there came a voice 

14 to him, Rise, Peter; kill and eat. But 
Peter said, Not so, Lord; for I have 
never eaten any thing that is common 

15 and unclean. And a voice came unto 
him again the second time, What God 
hath cleansed, make not thou common. 

16 And this was done thrice: and straight¬ 
way the vessel was received up into 
heaven. 






Acts 10:17-20.] 


PETER’S MISSION TO CORNELIUS. 


147 


scholars understand that the voice (eyeVero) came three times to emphasize the 
lesson. Thus the charge to feed my sheep was thrice repeated, John 21:15- 
17. The clause “the vessel was received up into heaven,” taken with vs. 11 
and 15, seems to be conclusive proof that the sheet or vessel was let down 
and taken up only once; but the charge, “ What God hath cleansed, make 
thou not common,” literally, “ do not thou defile,” was thrice repeated. Peter 
was to learn that all nations might be admitted to the kingdom of God, and 
that too without forcing them to be first circumcised or to become proselytes 
to the Jewish faith. 

Suggestive Applications. —1. God has worshippers in places and posi¬ 
tions unexpected by us. 2. Prayer and almsgiving are good signs of true 
worshippers. 3. God knows our names, homes, and wants. 4. The breadth 
and variety of God’s ways and works often surprise us. 5. God has new 
revelations of truth when needed. 6. The waiting soul is enlightened and 
helped. 7. The praying soul is in a frame to receive new light. 

Peter’s Mission to Cornelius. 10:17-48. 

17. while Peter doubted . . . what this vision . . . should mean] 

Or, “ while Peter was much perplexed in himself what the vision which he 
had seen might mean.” It was the application, or the spiritual meaning, of 
this object lesson which he found it difficult to understand. But Luke means 
to point out the providential occurrences, which came close together and 
offered a key to the solution. For while Peter was thus at a loss to know 
what to think, the three messengers stood at the gate of his lodgings. They 
had found the right house by inquiry; and they called for one Simon, sur- 
named Peter. The solution of his perplexity was there already, but he did 
not yet know it. The writer takes pains to have his readers see the close 
providential connection of these successive steps in the narrative. Peter 
soon after saw clearly that these were all providential and designed coinci¬ 
dents controlled by God’s hand. 

10, 20. three men seek thee .. . go with them] The Spirit informed 
Peter that three men were seeking him. Plow this was done, whether bv 
audible voice or by mental impression, is not stated. He was commanded 
further to arise, get down from the housetop and go with them without 
questioning: for the Spirit had sent them. He soon learned that it was a 


Common Version. 

17 Now while Peter doubted in himself 
what this vision which he had seen should 
mean, behold, the men which were sent from 
Cornelius had made inquiry for Simon’s 
house, and stood before the gate, 

18 And called, and asked whether Simon, 
which was surnamed Peter, were lodged 
there. 

19 Tf While Peter thought on the vision, 
the Spirit said unto him, Behold, three men 
seek thee. 

20 Arise therefore, and get thee down, and 
go with them, doubting nothing: for I have 
sent them. 


Revised Version. 

17 Now while Peter was much perplexed 
in himself what the vision which he had 
seen might mean, behold, the men that 
were sent by Cornelius, having made in- 

18 quiry for Simon’s house, stood before the 
gate, and called and asked whether Si¬ 
mon. who was surnamed Peter, were 

19 lodging there. And while Peter thought 
on the vision, the Spirit said unto him, 

20 Behold, three men seek thee. But arise, 
and get thee down, and go with them, 
nothing doubting: for I have sent them. 











148 


A COMMENTARY ON THE ACTS. 


[Acts 10:21-24. 


call from a Gentile. The truth began to (lawn upon Peter’s mind. Such a 
radical change in religious customs established for 2000 years could not be 
easily made in any Jewish mind. The hesitation and wonder of Peter, so 
unusual to him, exalt the force of the divine command that enjoined the 
change and introduced the calling of the Gentiles. The two visions of Cor¬ 
nelius and of Peter concurred in teaching the same truth: God calls Jews 
and Gentiles to repentance. 

21. I am lie whom ye seek: wliat is the cause] Notice the clause 
“ which were sent unto him from Cornelius” is omitted in the Kevised Ver¬ 
sion. Peter probably came down the outside stairway and suddenly stood 
before the men ; and announcing that he was the man they sought, promptly 
asked why they had come for him. Peter was wholly ignorant as yet of the 
reason of their coming. He had learned three things: 1, that God was 
about to teach him some new truth, but the precise character of it was 
dimly seen; 2, that the Spirit had sent these men; 3, that he was to go 
with them. The reason of their coming Peter could learn from the men; 
the light that would throw upon the vision was gradually to appear clearer 
and clearer to him. 

22. Cornelius the centurion, . . . was warned ... to send for thee] 

Here again the providential ordering of events is forcibly stated. This oen- 
turion was clearly a Gentile, but he was esteemed by Jew r s; he feared God ; 
a holy angel had warned him to send for Peter, and to hear some message. 
It must at once have been clear to Peter that this was a call to proclaim 
Jesus to this Gentile. He saw enough now of the meaning of the trance to 
receive the Gentile messengers and to lodge them for the night. This was 
the first step towards laying aside his Jewish prejudices. Meantime he could 
reflect upon the best way to respond to this call. He prudently arranged 
for a delegation of Jewish disciples to go with him, both for counsel and as 
witnesses, no doubt. Compare Acts 11:12, where it said that six went with 
him, with 10 :45, where it is stated “ they of the circumcision which believed 
. . . as came with Peter”; see also 10:46. This is conclusive proof that 
Peter took Jews with him as companions to visit Cornelius, but they were 
Jews who had accepted the new faith ; six chosen men. 

24. Cornelius waited for them] Or, “ was waiting for them.” They 


Common Version. 

21 Then Peter went down to the men 
which were sent unto him from Cornelius; 
and said, Behold, I am he whom ye seek: 
what is the cause wherefore ye are come? 

22 And they said, Cornelius the centu¬ 
rion, a just man, and one that feareth God, 
and of good report among all the nation of 
the Jews, was warned from God by a holy 
angel to send for thee into his house, and to 
hear words of thee. 

23 Then called he them in, and lodged 
them. And on the morrow Peter went away 
with them, and certain brethren from Joppa 
accompanied him. 

24 And the morrow after they entered 


Revised Version. 

21 And Peter went down to the men, and 
said, Behold, I am he whom ye seek: 
what is the cause wherefore ye are come? 

22 And they said, Cornelius a centurion, a 
righteous man and one that feareth God, 
and well reported of by all the nation of 
the Jews, was warned of God by a holy 
angel to send for thee into his house, and 

23 to hear words from thee. So he called 
them in and lodged them. 

And on the morrow he arose and went 
forth with them, and certain of the 
brethren from Joppa accompanied him. 

24 And on the morrow *they entered into 


1 Some ancient authorities read he. 









Acts 10:25-29.] 


PETER’S MISSION TO CORNELIUS. 


149 


returned to Caesarea the fourth day after Cornelius sent the messengers, v. 30. 
He could readily tell about the time it would require for his messengers to 
reach Joppa and for them to return with Peter. So Cornelius gathered his 
relatives and friends, the former doubtless of his own household, and the 
latter probably those who had some sympathy with his religious views and 
worship, perhaps intimating that God was about to answer his prayers. 
1 he “many” of v. 27, gathered, may have been the result of some previous 
work of grace among Gentiles, as Alexander supposes. Yet this is not 
slated. As it is common in Oriental lands for a man like Cornelius to 
gather a company to aid in welcoming a messenger on some important mat¬ 
ter, so it is quite probable that this company was gathered as a mark of re¬ 
spect, since Cornelius was naturally looking for a messenger of higher 
authority than an angel; for the angel had directed this person to be sent 
for as competent to tell what God was ready to do. The expectation of such 
a messenger by so important a man as a centurion would bring “ many.” 

25. Cornelius • . . fell down . . . and worshipped hint] Cornelius 
regarded Peter as a messenger from God, and thus one to whom he should 
do homage and worship. That it was religious worship, and not mere 
homage, that he offered is clear from Peter’s reply. Peter “raised him up,” 
saying, “ Stand up; I myself also am a man,” implying that the homage 
Cornelius was offering was not due to any man, but to God alone. Compare 
the words of the angel to John in Rev. 22: 9, and of Paul to the Lystrians 
Acts 14:15. 

27. as he talked with him] These words imply a conversation of 
some length. The meeting that followed it would lead us to suppose that 
they were considering what was the best way to present the evidences of this 
providential call to the assembly. There was a large number; how large 
the narrative does not state. 

28. it is au unlawful thing for... a Jew] Or, literally, “You 
understand how unallowable it is for a man, a Jew, to unite himself or come 
near to one of another race.” The Mosaic law did not explicitly forbid a 


Common Version. 

into Cesarea. And Cornelius waited for 
them, and had called together his kinsmen 
and near friends. 

25 And as Peter was coming in, Cornelius 
met him, and fell down at his feet, and wor¬ 
shipped him. 

26 But Peter took him up, saying, Stand 
up; I myself also am a man. 

27 And as he talked with him, he went 
in, and found many that were come together, j 

28 And he said unto them, Ye know how 
that it is an unlawful thing for a man that 
is a Jew to keep company, or come unto one 
of another nation; but God hath shewed me 
that I should not call any man common or 
unclean. 

29 Therefore came I unto you without 
gainsaying, as soon as I was sent for: I ask 
therefore for what intent ye have sent for 
me? 


Revised Version. 

Caesarea. And Cornelius was waiting for 
them, having called together his kinsmen 

25 and his near friends. And when it came 
to pass that Peter entered, Cornelius met 
him, and fell down at his feet, and wor- 

26 shipped him. But Peter raised him up, 
saying, Stand up; I myself also am a 

27 man. And as he talked with him, he 
went in, and tindeth many come to- 

28 gether: and he said unto them, Ye your¬ 
selves know 1 how that it is an unlawful 
thing lor a man that is a Jew to join 
himself or come unto one of another na¬ 
tion ; and yet, unto me hath God shewed 
that I should not call any man common 

29 or unclean : wherefore also I came with¬ 
out gainsaying, when I was sent for. I 
ask therefore with what intent ye sent 


1 Or, how unlawful it is for a man &c. 






150 


A COMMENTARY ON THE ACTS. 


[Acts 10:30-32. 


Jew to come to one of another race. Peter is very careful, by his choice of 
a word, not to say that it did. The Greek for “ unlawful,” Menirov, means 
strictly “not allowable” rather than “unlawful.” Peter reminds his Gen¬ 
tile hearers that they were aware of the venerable custom of the Jews which 
prevented them from uniting or being familiar companions with foreigners. 
This was a notorious fact. This Jewish custom had been built upon what 
they conceived to be the spirit of the Old Testament, though no passage ex¬ 
plicitly stating it could be found. Even Juvenal holds them up to ridicule 
in his satires, saying the Jews would not show the way to any one who was 
not of their religion, Sat. 14:103. This venerable custom you know, Peter 
tells them; but God has showed me, he adds, “that I should not call 
any man common or unclean.” The lesson of the vision on the housetop is 
now clear to him, and its application also. Thus I came without questioning 
when you sent for me. This explains that my prejudice has been removed 
by a direct revelation from God. Now why have you sent for me ? 

30. Cornelius said, Four days ago] This statement of Cornelius has 
been read and interpreted several ways, partly due to different readings of 
the Greek text. The Revised English Version is obscure; the revised Greek 
text may be rendered literally, “ From the fourth day until this very hour, 
the ninth, [I was] praying in my house; and behold a man stood in my 
presence in bright garments.” This omits “ was fasting ” before I and the 
“ and ” after hour. The meanings given of the old text are mainly—1, that 
he had fasted four days before the angel came: so Neander and DeWette; 

2, that four days ago he was fasting until this hour: so Chrysostom, Erasmus, 
Beza, Grotius, Bengel, Meyer, and others. The Revised Greek text as 
rendered in the Revised English Version is not clear; but the Greek appears 
to mean that four days before, Cornelius was praying until the ninth hour, 
the very hour of the day which it was when he was speaking to Peter. The 
fact which Cornelius would make clear in any case is that while at prayer at 
the usual evening hour of prayer, a bright messenger claiming to bring a 
message from God appeared to him, and told him to send for Peter. Bishop 
Hervey, in Pulpit Commentary , supposes that “ this hour ” means the sixth 
hour or midday, as in v. 9. But this is based on an erroneous idea of the 
distance from Joppa to Caesarea, which he says is “fifteen miles” ; so tliat, 
starting at 5 or 6 A.M., they would be at the end of their journey by 11 or 12 
a.m. The distance is, however, 30 miles, and Peter could not have reached 
Caesarea until late in the day, so that “this hour” should be “the ninth,” v. 

3, at least, or between 3 and 6 p.m. 

Vs. 31, 32 repeat the statements given in vs. 4-6, and are there explained. 


Common Version. 


Revised Version. 


30 And Cornelius said, Four days ago I 
was fasting until this hour; and at the ninth 
hour I prayed in my house, and, behold, a 
man stood before me in bright clothing, 

31 And said, Cornelius, thy prayer is 
heard, and thine alms are had in remem¬ 
brance in the sight of God. 

32 Send therefore to Joppa, and call hither 
Simon, whose surname is Peter; he is lodged 


30 for me. And Cornelius said, Four days 
ago, until this hour, I was keeping the 
ninth hour of prayer in my house; and 
behold, a man stood before me in bright 

31 apparel, and saith, Cornelius, thy prayer 
is heard, and thine alms are had in re- 

32 membrance in the sight of God. Send 
therefore to Joppa, and call unto thee 
Simon, who is surnamed Peter; he lodg- 





Acts 10:33-38.] 


PETER’S MISSION TO CORNELIUS. 


151 


83. tliou hast well done that thou art come] Cornelius accepted the 
command as from God, and “ forthwith ” sent for Peter. He also commends 
Peter’s promptness in coming; and especially, perhaps, in view of the known 
strong prejudices of the Jews. The events that led to the call from Cornelius 
and the coming of Peter having thus been clearly shown to have been of 
God’s ordering, Cornelius now says that in view of all these strange and 
providential circumstances, “ we are all here present in the sight of God, to 
hear all things that have been commanded thee of the Lord,” R. V. It was 
the message which God had sent through Peter that Cornelius wanted to hear. 
What response had God made to a Gentile’s prayer ? 

34. I perceive that God is no respecter of persons] Peter does not 
mean that God makes no discrimination between good and bad persons, nor 
that an idolater or a disbeliever is just as acceptable to God as a godly per¬ 
son. But he means that a person of any nation, race, color or creed who fears 
God and worketh righteousness is acceptable to God without respect to his 
race, nation, color or outward condition. This truth Peter now perceived, as 
v. 35 clearly explains—1, from his own vision on the housetop ; and 2, from 
the account Cornelius gave of the appearance of the angel. It was an old 
truth. See Deut. 10:17 ; *2 Chron. 19:7. The black man is not rejected of 
God because he is black, nor the white man accepted because he is white; 
the Mohammedan, Buddhist, Confucian or pagan is not discriminated against 
because either was born in that state rather than in a Christian home. If 
either of these will fear God and work righteousness, he will be acceptable 
to God, as was Cornelius; yet he will need to hear of remission of sins 
through believing on Jesus Christ also, as Cornelius did. See 1 Cor. 12:13; 
Gal. 3:28; Eph. 2:13, 18. God is no respecter of castes, races, social posi¬ 
tion ; persons of any position, race or color, who truly worship him, will be 
accepted without regard to those outward conditions. 

36. The word which God sent] The meaning of the three verses 36- 


Common Version. 

in the house of one Simon a tanner by the 
sea side: who, when he cometh, shall speak 
unto thee. 

33 Immediately therefore I sent to thee; 
and thou hast well done that thou art come. 
Now therefore are we all here present before 
God, to hear all things that are commanded 
thee of God. 

34 f Then Peter opened his mouth, and 
said, Of a truth I perceive that God is no 
respecter of persons: 

35 But in every nation he that feareth 
him, and worketh righteousness, is accepted 
with him. 

36 The word which God sent unto the 
children of Israel, preaching peace by Jesus 
Christ: (he is Lord of all:) 

37 That word, I say, ye know, which was 
published throughout all Judea, and began 
from Galilee, after the baptism which John 
preached; 

38 How God anointed Jesus of Nazareth 


Revised Version. 

eth in the house of Simon a tanner, by 

33 the sea side. Forthwith therefore I sent 
to thee; and thou hast well done that 
thou art come. Now therefore we are all 
here present in the sight of God, to hear 
all things that have been commanded 

34 thee of the Lord. And Peter opened his 
mouth, and said, 

Of a truth I perceive that God is no re- 

35 specter of persons: but in every nation 
he that feareth him, and worketh right- 

36 eousness, is acceptable to him. fThe 
word which he sent unto the children of 
Israel, preaching 2 good tidings of peace 

37 by Jesus Christ (he is Lord of all)—that 
saying ye yourselves know, which was 
published throughout all Judaea, begin¬ 
ning from Galilee, after the baptism 

38 which John preached; even Jesus of Naz¬ 
areth, how that God anointed him with 
the Holy Spirit and with power: who 
went about doing good, and healing all 

1 Many ancient authorities read He sent th« 
word unto. 2 Or, the gospel 






152 


A COMMENTARY ON THE ACTS. 


[Acts 10:39-42. 


38 is obscure, owing to an involved construction in both of the English ver¬ 
sions. Meyer suggests that there are three objective words or phrases depend¬ 
ing on the words “ ye yourselves know ”: 1, “ the word,” v. 36; 2, “ that 
word” or “the saying,” v. 37 ; 3, “Jesus of Nazareth,” v. 38. The Greek 
for “ that word ” or “ the saying ” of v. 37 is not the same as for “ the word ” 
in v. 36, but refers to the report or subject that was spoken of. Thus the 
three objective phrases imply three things: 1, the message; 2, the subject- 
matter of the message; 3, and specify Jesus as the subject of the message. 
These three then point substantially to the same thing. The “ word ” or 
promise of the Messiah was proclaimed to Israel, a promise of peace. Of 
this promise of the Messiah the Gentiles had known, since the mission of 
Jesus, the Galilsean teacher, and of John the Baptist was talked of and 
known to all the people all over Palestine; his miracles of healing, casting 
out demons and doing good causing the report of his work to reach every 
part of the land, convincing the people that God was with him. 

39. we are witnesses] Peter said to Cornelius and his company, “ ye 
know” of all these things by common report; but “we are witnesses of all 
things which he did.” Cornelius and his friends were not in the condition 
of pagans, who never had heard anything of Christ or of God. You heard 
of them; but we saw them : we know them at first hand; so that we are com¬ 
petent witnesses. We know when, where, to whom and under what circum¬ 
stances all these things which you have heard about were done. The Jews, 
in whose country and chief city these good and wonderful works were done, 
slew this Jesus of Nazareth, “hanging him upon a tree.” Compare Acts 
5:30, where Peter used the same expression. 

40. Him God raised up the third day] Notice the strong expression 
that follows: “ and gave him to be made manifest, not to all the people, 
but unto witnesses that were chosen before of God,” R. V. It was not 
so much that he “shewed him openly” as that God made the resurrection 
clear by many proofs, and appointed witnesses, who had a peculiar fitness to 
bear this testimony, for they had known him intimately for three years, and 
could not be deceived as to his identity. These witnesses “ did eat and drink 
with him [Jesus] after he rose from the dead.” Compare Luke 24:30, 31, 
41, 43 and John 21:12, 13. 

42. lie commanded us . . . to testify that it is he . . . the Judge] 


Common Version. 

with the Holy Ghost and with power: who 
went about doing good, and healing all that 
were oppressed of the devil; for God was 
with him. 

39 And we are witnesses of all things 
which he did both in the land of the Jews, 
and in Jerusalem; whom they slew and 
hanged on a tree: 

40 Him God raised up the third day, and 
shewed him openly; 

41 Not to all the people, but unto wit¬ 
nesses chosen before of God, even to us, who 
did eat and drink with him after he rose 
from the dead. 

42 And he commanded us to preach unto 


Revised Version. 

that were oppressed of the devil; for God 

39 was with him. And we are witnesses of 
all things which he did both in the coun¬ 
try of the Jews, and in Jerusalem; whom 
also they slew, hanging him on a tree. 

40 Him God raised up the third day, and 

41 gave him to be made manifest, not to all 
tbe people, but unto witnesses that were 
chosen before of God, even to us, who did 
eat and drink with him after he rose 

42 from the dead. And he charged us to 
preach unto the people, and to testify 
that this is he who is ordained of God 








ACTS 10:43-46.] 


PETER’S MISSION TO CORNELIUS. 


153 


This charge left the apostles no discretion : they must proclaim the facts first 
to Jewish people. They must proclaim also that this risen Jesus is ap¬ 
pointed of God to be the Judge of the living and of the dead. The last phrase 
covers all past and all present beings. It does not here, as in some other 
places, designate saints and sinners, but all generations past, present and to 
come. 

43. all the prophets witness, that through his name] Jesus is the 
Judge, but he is also the Saviour, for “everyone that belie veth on him shall 
receive remission of sins.” This was the chief aim and end of Peter’s ad¬ 
dress. How can man receive remission of sins? is the great question of 
every soul, in Christian and pagan lands. It may be said that this was very 
fragmentary and brief instruction to produce such wonderful results. But 
it is quite clear that only a condensed report of Peter’s address is given, 
merely an outline, or the substance of it. Viewed in this light, surely the 
essential truths of the gospel are here presented. 

44. While Peter . . . spake . . . the Holy Ghost fell on all] The 
narrative implies that Peter had not completed his address, but that it was 
interrupted by the unexpected gift of the Spirit. This is confirmed by his 
report of the scene in Acts 11:15; for he says, “ as I began to speak.” He 
had planned to speak more fully to these Gentiles, but it was not necessary. 
The Pentecostal scene was repeated here in this Gentile audience. 

45. they of the circumcision . . . were astonished] Or, “ amazed,” 
as in Acts 8 :9, 11, 13. From this point on Luke refers to the two classes of 
disciples, Jewish and Gentile. The Jewish disciples that had come with Peter 
were amazed because the Gentiles received this gift of the Holy Spirit, which 
was proved by the power to speak with tongues in praise of God, as the Jew¬ 
ish disciples at Jerusalem had done about ten years before on Pentecost. If 
the audience had been Jews, they would not have been so amazed, for that 
had been for ten years quite a familiar experience. But here was a 
Gentile Pentecost. What could this mean ? These persons were of the un¬ 
circumcision. Is this gift to come upon the heathen, without first complying 
with the law of Moses? No wonder they were amazed. Is it meant that 
Gentiles are to share in the blessings of the Holy Spirit, the same as the 


Common Version. 

the people, and to testify that it is he which 
was ordained of God to be the Judge of 
quick and dead. 

43 To him give all the prophets witness, 
that through his name whosoever believeth 
in him shall receive remission of sins. 

44 ^ While Peter yet spake these words, 
the Holy Ghost fell on all them which heard 
the word. 

45 And they of the circumcision which 
believed were astonished, as many as came 
with Peter, because that on the Gentiles 
also was poured out the gift of the Holy 
Ghost. 

46 For they heard them speak with 
tongues, and magnify God. Then answered 
Peter, 


Revised Version. 

43 to be the Judge of quick and dead. To 
him bear all the prophets witness, that 
through his name every one that believ¬ 
eth on him shall receive remission of 
sins. 

44 While Peter yet spake these words, the 
Holy Spirit fell on all them who heard 

45 the word. And they of the circumcision 
who believed were amazed, as many as 
came with Peter, because that on the 
Gentiles also was poured out the gift of 

46 the Holy Spirit. For they heard them 
speak with tongues, and magnify God. 





154 


A COMMENTARY ON THE ACTS. 


[Acts 10:47, 48. 


chosen people, the Jews ? This was a radical revolution in Jewish Christian 
ideas; it was amazing and hard to grasp. 

47. Can any man forbid water, that these ... be baptized] As God 

had baptized these Gentiles by the Holy Spirit, was any man able to forbid 
water baptism to them ? Those upon whom the Spirit descended on the day 
of Pentecost had been baptized, and Peter made repentance and baptism with 
water, conditions of the gift of the Holy Spirit on that day. See Acts 2:38. 
In Samaria the converts were baptized with water, but did not receive the 
gift of the Holy Spirit until after the apostles came and prayed for them and 
laid their hands on them, Acts 8:15-17. But these Gentiles received the 
gift of the Holy Spirit before they were baptized and before they had been 
prayed for, or the hands of apostles or believers had been laid upon them. 
Yet Peter did not neglect the outward baptism which was a sign of the 
greater gift already bestowed. It is the only recorded instance of the gift of 
the Spirit previous to outward baptism. God does not bind himself in his 
gifts to one fixed order. 

48. lie commanded them to be baptized in the name] Why did not 
Peter baptize them himself? Who did baptize them? The record does 
not state. Paul refrained from baptizing for good reasons, as may be inferred 
from his letter to the Corinthians, 1 Cor. 1:14-17. Peter may have acted 
from a similar motive. Did the companions of Peter baptize the Gentiles ? 
That seems probable. Were these companions of Peter evangelists or 
deacons, or were they laymen only ? The Scriptures are silent: the ques¬ 
tion was not deemed of sufficient importance to answer. Peter spent “certain 
days ” with these Gentile disciples, mingling, no doubt, freely and eating 
with them while instructing them more fully in the new faith. 

Suggestive Applications.— 1 . God appoints human agents to declare 
salvation to the race. 2. He prepares them in providential ways for their 
work. 3. Those who keep their minds in a receptive state will receive all 
needed views of his will and word. 4. When Gentile souls seek God, he 
reveals himself to them. 5. Christian workers should be ready to be led of 
God into new fields of work and into new views of his truth. 6. The works 
of God should lead non-Christians to Christianity. 7. Christ must be pro¬ 
claimed and accepted to gain remission of sins. 8. God does not discrimi¬ 
nate against any because of race, birth, color, or accidents of education, or 
other outward circumstances. 9. His salvation is free alike to all who will 
accept of it. 10. Believers are witnesses of the simple facts that Jesus died, 
and rose again to save sinners. 11. When God accepts of seekers by giving 
them the Holy Spirit, Christians should not exclude them from his church. 


Common Version. 

47 Can any man forbid water, that these 
should not be baptized, which have received 
the Holy Ghost as well as we ? 

48 And he commanded them to be bap¬ 
tized in the name of the Lord. Then prayed 
they him to tarry certain days. 


Revised Version. 

47 Then answered Peter, Can any man for¬ 
bid the water, that these should not be 
baptized, who have received the Holy 

48 Spirit as well as we? And he command¬ 
ed them to be baptized in the name of 
Jesus Christ, Then prayed they him to 
tarry certain days. 







Acts 11:1-3.] PETER JUSTIFIES HIS PREACHING TO GENTILES. 


155 


Peter Justifies his Preaching to Gentiles. 11:1-18. 

Peter could not preach long to the Gentiles with success before the report 
of his doings would reach Jerusalem. He would then be required to explain 
and defend his course. This he prudently did ; taking with him the six 
Jewish Christians who went with him from Joppa to Caesarea, and were wit¬ 
nesses of the wonderful gift of the Holy Spirit at the house of Cornelius. 
The narrow views of the Jewish Christians at this time appear from the 
charge they made against Peter, that he had lodged and eaten with the un¬ 
circumcised. Peter in answer to these charges told the simple story of his 
trance on the housetop, and of the vision of Cornelius, his preaching to Cor¬ 
nelius, and the miraculous gift of the Holy Spirit upon them. 

Analysis. —There are two distinct phases of early mission work given in 
this chapter: 1, Peter’s defence of his preaching to Gentiles; 2, the extension 
of the gospel into northern Syria and Cyprus. Peter is reproved for going 
to the Gentiles, vs. 1-3; he tells of his trance, his call from Cornelius, and 
the gift of the Holy Spirit—the apostles are satisfied, vs. 4-18 ; the gospel is 
preached with acceptance at Antioch, vs. 19-21; Barnabas is sent there—he 
brings Saul to Antioch—disciples are called Christians, vs. 22-26; the Chris¬ 
tians at Antioch send relief to Jerusalem in time of famine, vs. 27-30. 

1. the apostles • • • heard that the Gentiles had also received the 
word of God] The report of Peter’s work spread over Judaea, and was 
carried to the apostles at Jerusalem before Peter had left Caesarea. “In 
Judaea,” or, strictly, “throughout Judaea,” implies that the apostles and 
others beside Peter were laboring outside of Jerusalem, but came together 
frequently there. The admission of Gentiles to the Christian company 
without circumcision excited much amazement and no little discussion; see 
v. 2. The disciples welcomed the spread of the gospel in Samaria, and 
would have rejoiced at the conversion of the Gentiles had it not been done 
in a way to offend their prejudices. 

2. the circumcision contended with him] Later the entire church 
gravely considered a question growing out of the conversion of the Gentiles. 
The disciples that were of “the circumcision” means those who were born 
Jews, and this marks the growth of a distinct party of their views in the 
Christian organizations. They contended that the distinction between Jew 
and Gentile should be kept up in Christian societies. They carried their 
Jewish ideas and customs over into those societies, and believed that all who 
joined them should conform to the ceremonial law of Moses. According to 
their view Christian disciples should not mix socially with Gentiles, the un¬ 
circumcised, nor eat with them. 

Common Version. Revised Version. 

C HAP. XI.—And the apostles and bretli- 11 Now the apostles and the brethren that 
ren that were in Judea heard that the were in Judaea heard that the Gentiles 
Gentiles had also received the word of God. 1 2 3 2 also had received the word of God. And 

2 And when Peter was come up to Jeru- when Peter was come up to Jerusalem, 
salem, they that were of the circumcision i they that were of the circumcision con- 
contended with him, 3 tended with him, saying, Thou wentest 

3 Saying, Thou wentest in to men uncir- j in to men uncircumcised, and didst eat 
cumcised, and didst eat with them. j 




156 


A COMMENTARY ON THE ACTS. 


[Acts 11:4-13. 


4. Peter . . . expounded it by order unto them] (For a more full 

explanation of vs. 5 to 15 see under vs. 1 to 33 of chap. 10.) Peter told the 
story of his experience in this matter from the beginning, as the best justifi¬ 
cation of his course. The simple facts were the strongest argument in his 
favor. It was not a controversial statement. Peter seemed in fact to sym¬ 
pathize with their views, and the first part of his narrative has a coloring 
from that view. 


5. in a trance I saw a vision] Notice the artless touches of simplicity 
and truthfulness in this narrative. He tells exactly where he was, what he 
was doing, and the providential thing that befell him. “ In a trance ” would 
be recognized then as now as a condition of the mind, unconscious of outward 
objects, and not under the control of the will, but borne away into another 
world of thought and perception by some power beyond the control of the 
will. Orientals regarded it as providential or supernatural. The vision 
was thus a sign of a divine manifestation. In vs. 4-7 he recites the particu¬ 
lars of the vision and the heavenly voice calling to him to eat. In his re¬ 
sponse he puts himself beside his hearers in their views on eating. Then 
the voice warned him not to call what God had cleansed unclean. This was 
done three times, and the great sheet was drawn up into heaven. Notice 
this was a “sign from heaven,” which was what the Jews had demanded of 
Jesus, Matt. 16:1; Luke 11:16. 

11. behold, immediately there were three men] Peter marks the 
providential character of these events, so that his report of them might im¬ 
press the minds of his hearers, as the events themselves did his own mind. 
The vision was scarcely ended when these men from Caesarea called for him. 

12. the Spirit bade me go ... nothing doubting] Or, “making no 

Common Version. Revised Version. 


4 But Peter rehearsed the matter from the 
beginning, and expounded it by order unto 
them, saying, 

5 I was in the city of Joppa praying: and 
in a trance I saw a vision, A certain vessel 
descend, as it had been a great sheet, let 
down from heaven by four corners; and it 
came even to me: 

6 Upon the which when I had fastened 
mine eyes, I considered, and saw fourfooted 
beasts of the earth, and wild beasts, and 
creeping things, aDd fowls of the air. 

7 And I heard a voice saying unto me, | 
Arise, Peter; slay and eat. 

8 But I said, Not so, Lord: for nothing | 
common or unclean hath at any time en¬ 
tered into my mouth. 

9 But the voice answered me again from 
heaven, What God hath cleansed, that call 
not thou common. 

10 And this was done three times; and all 
were drawn up again into heaven. 

11 And, behold, immediately there were 
three men already come unto the house 
where I was, sent from Cesarea unto me. 

12 And the Spirit bade me go with them, 
nothing doubting. Moreover these six 
brethren accompanied me, and we entered 
into the man’s house: 

13 And he shewed us how he had seen an 


4 with them. But Peter began, and ex¬ 
pounded the matter unto them in order, 

5 saying, I was in the city of Joppa pray¬ 
ing: and in a trance I saw a vision, a cer¬ 
tain vessel descending, as it were a great 
sheet let down from heaven by four cor- 

6 nors; and it came even unto me: upon 
the which when I had fastened mine eyes, 
I considered, and saw the fourfooted beasts 
of the earth and wild beasts and creeping 

7 things and fowls of the heaven. And I 
heard also a voice saying unto me, Rise, 

8 Peter; kill and eat. ‘But I said, Not so, 
Lord: for nothing common or unclean 

9 hath ever entered into my mouth. But 
a voice answered the second time out of 
heaven, What God hath cleansed, make 

10 not thou common. And this was done 
thrice: and all were drawn up again into 

11 heaven. And behold, forthwith three 
men stood before the house in which we 
were, having been sent from Caesarea 

12 unto me. And the Spirit bade me go 
with them, making no distinction. And 
these six brethren also accompanied me; 
and we entered into the man’s house: 

13 and he told us how he had seen the angel 
standing in his house, and saying, Send to 
Joppa, and fetch Simon, whose surname 







Acts 11 :14-17.] PETER JUSTIFIES HIS PREACHING TO GENTILES. 


1ST 


distinction,” R. V., that is, going the same as lie would if the call had come 
from his Jewish brethren. Moreover, he points to six Jewish brethren 
present who had accompanied him; as much as to say, question them about 
the strange experience. It is further noticeable that in this rehearsal Peter 
does not name the person who had called him. He speaks of entering “ the 
man’s house” simply. 

If. Who shall tell thee words, whereby thou and all thy house 
shall be saved] Peter tells the story of the angel appearing to this Gentile 
and commanding him to send for Peter. The purpose is also clearly stated, 
so that there could be no mistake. The phrase “whereby thou shalt be 
saved, thou and all thy house,” R. V., points unmistakably also to the new 
failh. It was the will of God, stated by the angel, that this Gentile should 
hear of Jesus and be saved, with his house. The vision of Peter was to him 
a heavenly sign of this change; the angel to Cornelius was another sign from 
heaven ; the gift of the Holy Spirit was a third , and most conclusive of all, 
that God intended this salvation for Gentiles also. 

15. the Holy Ghost fell on them] “And as I began to speak” does 
not mean while he was speaking the first sentence, but after he had begun 
and before he had concluded his address. Notice he says, “ the Holy Spirit 
fell on them, even as on us at the beginning,” the latter referring to the gift 
on the day of Pentecost. And he wishes them to understand that the Holy 
Spirit made no distinction between these Gentiles and the Jews. 

16. remembered I the word of the Lord, how that he said] Peter 
recalled these words of the Lord, which they had heretofore applied to 
Jewish Christians only, but which now he perceived must have a far wider 
meaning and be intended to include all who believed on the Lord Jesus, both 
Jew and Gentile. The baptism with the Holy Spirit was a mark of the di¬ 
vine acceptance of Gentiles as disciples. 

17. as God gave them the like gift . . . what was I] The last 
clause is elliptical and very expressive in the Greek: “ If then God gave 
unto them the like gift, as also unto us, when we believed on the Lord Jesus 
Christ”—“ I—who was able to withstand God.” That is, “ I—against God” 
—that is where your contention would place me. His narrative shows and 
was framed to show them how idle and foolish it would have been for him to 


Common Version. 

angel in his house, which stood and said 
unto him, Send men to Joppa, and call for 
Simon, whose surname is Peter; 

14 Who shall tell thee words, whereby 
thou and all thy house shall be saved. 

15 And as I began to speak, the Holy 
Ghost fell on them, as on us at the begin¬ 
ning. 

16 Then remembered I the word of the I 
Lord, how that he said, John indeed bap- I 
tized with water; but ye shall be baptized 
with the Holy Ghost. 

17 Forasmuch then as God gave them the 
like gift as he did unto us, who believed on 
the Lord Jesus Christ, what was I, that I 
could withstand God? 


Revised Version. 

14 is Peter; who shall speak unto thee words, 
whereby thou shalt be saved, thou and 

15 all thy house. And as I began to speak, 
the Holy Spirit fell on them, even as on 

16 us at the beginning. And I remembered 
the word of the Lord, how that he said, 
John indeed baptized with water; but ye 

17 shall be baptized 1 in the Holy Spirit. If 
then God gave unto them the like gift as 
he did also unto us, when we believed on 
the Lord Jesus Christ, who was I, that I 


1 Or, with 









158 


A COMMENTARY ON THE ACTS. 


[Acts 11:18,19. 


have refused to answer this call of Cornelius, and how utterly impossible it 
would have been for him to do otherwise than he did, since it was clearly 
God’s ordering throughout. His question they could not answer; indeed 
they were satisfied that he had been obeying God’s will, although these 
events seemed very strange to them. 

18. they held their peace] Their contentions were silenced; and after 
the first flush of amazement was over they saw clearly the will of God, and 
formally, as this record may imply, announced the fact that a new step in 
salvation had been taken: “ Then to the Gentiles also hath God granted re¬ 
pentance unto life.” The fact that the Gentiles could be saved in this way 
was conceded; questions respecting their customs and conduct as Christians, 
however, came up later. 

Suggestive Applications. — 1 . The apostolic church grew in knowledge 
and experience as well as in numbers. 2. Old prejudices must often be laid 
aside for new views of God’s will and word. 3. The simple story of one’s 
experience in Christian work is often the best justification of the methods of 
that work. 4. The spirit of sect is opposed to the spirit of the gospel. 5. 
Believers are ready to acknowledge and to rejoice that God reveals new 
channels for proclaiming salvation to men. 


The Gospel Spreads to Antioch. 11:19-30. 

The historian now goes back to the great persecution following the death 
of Stephen noted in chapter 8 :1-4, and narrates some further consequences 
of that event. 

19. they . •. travelled as far as Phenice, and Cyprus, and Antioch, 
preaching . . unto the Jews only] This is the first account of the spread 
of the gospel beyond the bounds of Palestine. “ Phenice,” or more accurately 
“ Phoenicia,” was a strip of country along the Mediterranean Sea, about 120 
miles long and from 12 to 20 miles wide, its southern point reaching nearly 
to Caesarea. The chief cities were Tyre and Sidon. The speech of the people 
was akin to the Hebrew. Cyprus was a large island in the Mediterranean 
lying 45 to 50 miles off the coast of Phoenicia, but in sight of the mainland. 
It was settled by Phoenicians. Antioch was the Roman capital of Syria, the 
third in size and importance among the cities of the world at that time • 
Rome being the first and Alexandria the second in rank. Antioch was on 
the river Orontes, about 15 miles from its mouth, and 300 miles north of 
Jerusalem. It was built by Seleucus Nicator, 300 B.c. (who built 15 other 


Common Version. 

18 When they heard these things, they 
held their peace, and glorified God, saving, 
Then hath God also to the Gentiles granted 
repentance unto life. 

19 ^ Now they which were scattered abroad 
upon the persecution that arose about Ste¬ 
phen travelled as far as Phenice, and Cyprus, 
and Antioch, preaching the word to none 
but unto the Jews only. 


Revised Version. 

18 could withstand God? And when they 
heard these things, they held their peace, 
and glorified God, saying, Then to the 
Gentiles also hath God granted repent¬ 
ance unto life. 

19 They therefore that were scattered 
abroad upon the tribulation that arose 
about Stephen travelled as far as Phoe¬ 
nicia, and Cyprus, and Antioch, speak¬ 
ing the word to none save only to Jews. 









Acts 11:20-22.] 


THE GOSPEL SPREADS TO ANTIOCH. 


159 


cities of the same name), in honor of his father Antiochus, a general under 
Alexander the Great. It was reputed to have had a population in its greatest 
prosperity of 400,000 to 500,000, but in Chrysostom’s time (375 a.d.) of about 
200,000, one half of whom were orthodox Christians. Chrysostom was a 
native of Antioch. A large colony of Jews settled in this capital city, and 
Seleucus gave them the same civil rights as the Greeks. Antioch was a cos¬ 
mopolitan city, a great centre of military and commercial activity. It was 
also a city of great wealth, luxury and vice, the chief centre of the voluptuous 
and debasing worship of Daphne, and a stronghold of Satan. The disciples 
were here first called Christians, see v. 26. Most of those disciples who first 
fled to Antioch preached to Jews only. 

20. some ... spake unto the Grecians] Or, “ unto the Greeks.” The 
Common English Version follows the old or “Received” Greek text reading 
Grecians, that is, Greek-speaking Jews. The Revised Version follows an 
amended Greek text reading “ Greeks,” that is, Gentiles speaking Greek. 
The old manuscript copies vary in their readings, and the true reading is 
doubtful. The context, however, strongly favors that of the Revised Ver¬ 
sion, since it implies a contrast with those who preached to Jews only. 
Preaching to Jews who spoke Greek would not present a sharp contrast, 
while preaching to Greeks would do so, and would give added reason for the 
visit of Barnabas. Moreover this view makes the record a distinct recog¬ 
nition of the extension of the gospel to the Greeks, and it is the only primary 
record of this fact at Antioch. The true reading therefore probably is 
:\\r) va?, “Greeks,” and not eAATjviVras, “Grecians,” that is, Jews who spoke 
Greek. Those from Cyprus and Cyrene were themselves Grecian Jews; 
among them perhaps was Mnason, Acts 21:16. These disciples preached to 
the Greeks, while the disciples of Jewish blood spoke to the Jews. Thus we 
have here a record of a mission to Gentiles independent of that by Peter. 
The preaching resulted in a great number of disciples at Antioch. 

22. Jerusalem:... sent forth Barnabas] The report of the great 
work at Antioch reached Jerusalem; and this home church sent Barnabas 
as its representative, to strengthen, encourage and guide the disciples in the 
greatest commercial centre of Asia. Barnabas was a judicious, broad-minded 
man of fine spirit. Moreover he was of Cyprus, though a Jew of the tribe of 
Levi, and spoke Greek, so that he was well qualified for a mission to the 
mixed people of Antioch. They could trust him to give wise counsel and to 
bring an accurate report. 


Revised Version. 

20 But there were some of them, men of 
Cyprus and Cyrene, who, when they 
were come to Antioch, spake unto the 
1 Greeks also, preaching the Lord Jesus. 

21 And the hand of the Lord was with 
them: and a great number that believed 

22 turned unto the Lord. And the report 
concerning them came to the ears of the 
church which was in Jerusalem: and 
they sent forth Barnabas as far as An- 


Common Version. 

20 And some of them were men of Cyprus 
and Cyrene, which, when they were come 
to Antioch, spake unto the Grecians, preach¬ 
ing the Lord Jesus. 

21 And the hand of the Lord was with 
them: and a great number believed, and 
turned unto the Lord. 

22 f Then tidings of these things came 
unto the ears of the church which was in 
Jerusalem: and they sent forth Barnabas, 
that he should go as far as Antioch. 


1 Many ancient authorities read Grecian Jews. 







160 


A COMMENTARY ON THE ACTS. 


[Acts 11:23-26. 


28. was glad, and exhorted them all] Barnabas appears to have 
been sent on a wide tour of inspection and sympathy. He would find many 
disciples on the way, for he was to go u as far as Antioch.” He looked for 
evidences of the grace of God, and he found them. He rejoiced in them. 
What one finds in any place often depends largely on what he tries to find. 
If you look at the sun to find spots, you will find them. If you search a 
city to find good people in it, you will probably find a few at least. Though 
there were not ten in Sodom, Lot and part of his family were found by the 
angel. Barnabas found proofs of God’s grace even in the pleasure-seeking, 
voluptuous Antioch. He urged disciples to hold fast unto the Lord with all 
their hearts. This does not imply that some had gone back to the world, but 
that they were exposed to terrible temptations and to great scorn and con¬ 
tempt in that wicked city. They needed some great heart like Barnabas to 
comfort them. 

24. much people was added unto the Lord] Barnabas was a Holy- 

Ghost Christian ; he believed in his guidance, presence and power. The last 
clause of the verse may mean that many were added to the Lord as the 
result of the labors of Barnabas; or, that when Barnabas came he formally 
recognized those who had become disciples, as a church of the Lord Jesus. 
The former is more consistent with the context. 

25. Then departed Barnabas ... to seek Saul] Or, “ And lie went 
forth to Tarsus to seek for Saul.” Barnabas saw that a strong helper was 
needed at Antioch. He knew Saul; he believed him to be the man for that 
work. He went to Tarsus, about 80 miles away, to find him. But what had 
Saul been doing all these years ? Sacred history does not say. It has been 
conjectured that during this period Saul had been proclaiming the gospel in 
Cilicia and in the adjoining regions, forming the Christian societies which 
are noticed as in existence in Acts 15:41. 

20. he brought him unto Antioch] This is the second time Barnabas 
introduces Saul. Barnabas here and for more than a year later appears as 
the leader, and not Saul. See Acts 13:1, 2. Barnabas leads in the first great 
Christian mission. For a year the two labor together at Antioch. This 


Common Version. 

23 Who, when he came, and had seen the 
grace of God, was glad, and exhorted them 
all, that with purpose of heart they would 
cleave unto the Lord. 

24 For he was a good man, and full of the 
Holy Ghost and of faith: and much people 
was added unto the Lord. 

25 Then departed Barnabas to Tarsus, for 
to seek Saul: 

26 And when he had found him, he brought 
him unto Antioch. And it came to pass, that 
a whole year they assembled themselves with 
the church, and taught much people. And 
the disciples were called Christians first in 
Antioch. 


Revised Version. 

23 tioch: who, when he was come, and had 
seen the grace of God, was glad; and he 
exhorted them all, 1 that with purpose of 
heart they would cleave unto the Lord: 

24 for he was a good man, and full of the 
Holy Spirit and of faith : and much p o 

25 pie was added unto the Lord. And he 
went forth to Tarsus to seek for Saul: 

26 and when he had found him, he brought 
him unto Antioch. And it came to pass, 
that even for a whole year they were 
gathered together 2 with the church, and 
taught much people; and that the dis¬ 
ciples were called Christians first in An¬ 
tioch. 

1 Some ancient authorities read that they 
would cleave unto the purpose of their heart 
in the Lord. 

2 Gr. in. 






ANTIOCH IN SYRIA, LOOKING SOUTH. (From a Sketch.) 

Tn the foreground is the four-arched bridge over the El-Agi (Oroides), which is about 130 
feet wide. The spires belong to mosques and old towers; the view shows the town as it 
was before the earthquake of 1S72, which overthrew nearly one-half the houses. 



modern tarsus. (From a Photograph.) 

The Cilician mountains are faintly seen in the distance. 




































' 



































































































































































Acts ll: 27-30.] 


THE GOSPEL SPREADS TO ANTIOCH. 


161 


report of the year’s work of these great men is condensed into one sentence 
of about 20 words (in Greek). 

disciples were called Christians first in Antioch] This shows how 
Christ was magnified. How this name came to be given to them is not 
known. 1. The disciples would not be likely to call themselves by that 
name. They called themselves “brethren,” Acts 15:1; “saints,” 9:13; 
“disciples”; “of the way.” 2. The Jews might have called them “Naza- 
renes,” Acts 24 : 5, but would not be as apt to name them after a title of their 
own Messiah. 3. The title seems to have been given them by the Gentiles. 
They regarded the disciples as followers of one called Christ, and so they 
named them Christians. The title was not probably one of derision any 
more than that of “Herodians” for the followers of Herod. Acts 26 : 28; 1 
Pet. 4:16. The punctuation of the A. V. is misleading; changing the 
period after “people” to a comma gives a clearer meaning. 

27. came prophets from Jerusalem unto Antioch] Providential 
events were to make the ties yet closer between the Christians of the mother 
church at Jerusalem and the new church at Antioch. The “prophets” that 
came from Jerusalem were not merely teachers, a sense in which “prophet” 
is often used in the New Testament, but they were gifted to foretell future 
events. Thus one of them—Agabus, meaning “locust”—was endued with 
the Spirit, and predicted a great famine literally “over all the inhabited 
earth.” This came to pass in the reign of Claudius Caesar (41 to 54 a.d.). 
He also later predicted the arrest and imprisonment of Paul, Acts 21:10, 
11. Josephus and Tacitus mention a famine which began in 44 a.d. (in 
Palestine in 46 a.d.) and lasted until 48 a.d. ; and as in the time of Joseph, 
Egypt furnished grain for the Roman empire. 

29. the disciples, . . . determined to send relief] That Gentile 
Christians, so lately heathen, should voluntarily send help to the mother 
churches of Judaea during great distress all over the world is proof of the 
thoroughness of their faith. The measure of their gifts was, literally, 

“ according as any one of them was prospered.” What astonishment would 
it make if, in a time of world-wide famine and distress now, native Christians 
in China or in the heart of Africa should volunteer relief to the churches in 
the United States and in England! 

30. sent it... by the hands of Barnabas and Saul] Benevolence 
was uniformly urged upon the early converts to Christianity. The gifts were 


Common Version. 

27 f And in these days came prophets 
from Jerusalem unto Antioch. 

28 And there stood up one of them named 
Agabus. and signified by the Spirit that 
there should be great dearth throughout all 
the world: which came to pass in the days 
of Claudius Cesar. 

29 Then the disciples, every man accord¬ 
ing to his ability, determined to send relief 
unto the brethren which dwelt in Judea: 

30 Which also they did, and sent it to the 
elders by the hands of Barnabas and Saul. 


Revised Version. 

27 Now in these days there came down 
prophets from Jerusalem unto Antioch. 

28 And there stood up one of them named 
Agabus, and signified by the Spirit that 
there should be a great famine over all 
Uhe world: which came to pass in the 

29 days of Claudius. And the disciples, 
every man according to his ability, de¬ 
termined to send 2 relief unto the breth- 

30 ren that dwelt in Judaea: which also 
they did, sending it to the elders by the 
hand of Barnabas and Saul. 

1 Gr. the inhabited, earth. 3 Gr. for minutry. 


11 







162 


A COMMENTARY ON THE ACTS. 


[Acts 12:1, 2. 


sent “ to the elders.” Who were they ? This is the first mention of them 
among Christians. Elders were well known among the Jews in synagogues 
and in towns, but not hitherto in Christian churches. Were these in Jeru¬ 
salem ? It is probable from Acts 12:25 that they were, although that city is 
not named here, but rather Judaea. These “elders” seem now to have 
charge of a work quite similar to that for which the apostles requested the 
church to appoint the seven, Acts 6:3. The most probable view, therefore, 
is that the Christian church imitated the Jewish in having officers similar to 
elders among Jews. The second visit of Saul to Jerusalem was between 44- 
46 a.d. See Acts 11:30; 12: 25. Saul returned to see a fresh persecution of 
Christians, similar to one that he had once taken part in himself. * 

Suggestive Applications. —1. Christians tell of salvation through 
Christ wherever they are. 2. Providences that seem adverse to, often turn 
to the furtherance of, Christianity. 3. A successful mission attracts attention 
and invites the sympathy of Christians. 4. A devout man guided by the 
Spirit will commend a good work, though along new lines. 5. God raises up 
new helpers for new emergencies. 6. New converts prove their faith by their 
benevolence. 7. Christians are so named because they follow Christ. Let 
them not belie their name. 

Peter Delivered from Prison. 12 : 1-19. 

About the time that Barnabas and Saul made their visit to Jerusalem, a 
new persecution of Christians was begun by Herod Agrippa I. A brief ac¬ 
count of it, therefore, is now given, and the miraculous deliverance of Peter 
from prison is described in detail, vs. 1-19; the death of Herod, vs. 20-24; 
and the return of Barnabas and Saul to Antioch, v. 25. 

1. about that time Herod the king] That is, about the time of the 
visit of Barnabas and Saul to Jerusalem. As this persecution occurred just 
before the death of Agrippa, it must have been late in 43 a.d. or early in 44 
a.d., probably the latter. This Herod Agrippa was a friend of the emperor 
Caligula, who appointed him ruler over all Palestine, like his grandfather 
Herod the Great. The last three years of his reign he had the title of king 
also. There had been no ruler bearing this title for 30 years, and there was 
none called king after this Herod. The accuracy of the historian is thus 
incidentally proved in giving Herod Agrippa I. his proper title. This ruler 
“put forth his hands,” or “laid on his hands”—an Hebrew expression indi¬ 
cating the use of his power, since the hand was often used as a symbol of 
power—“to afflict certain of the church,” selecting those apparently who 
were leaders, or were specially hated by the Jews. The word for “afflict” 
means “ to maltreat,” and rarely “ to scourge.” 

2. he killed James the brother of John] This James was one of the 


Common Version. 

Revised Version. 

/^HAP. XII.—Now about that time Herod 
the king stretched forth his hands to 
vex certain of the church. 

2 And he killed James the brother of John 
with the sword. 

12 Now about that time Herod the king 
put forth his hands to afflict certain of 
2 the church. And he killed James the 


* See Prof. Ramsay’s St. Paul the Traveller and Roman Citizen , pp. 49-51. 







Acts 12:3, 4.] 


PETER DELIVERED FROM PRISON. 


163 


prominent three (Peter, James and John) of the apostolic band, uniformly 
the most intimate companions of Jesus. He was a son of Zebedee, and often 
called “ James the Elder.” The Jewish rulers had not the power of life and 
death; but Herod Agrippa I. was a Eoman ruler as well as a Maccabsean 
Jew. James was among the foremost of the apostles; but his martyrdom is 
stated in two (Greek) words. Of his life and works nothing is here said; 
there is no eulogy. His death was by the usual summary Roman mode of 
beheading, as Herod Antipas had beheaded John the Baptist. Eusebius 
reports (Hist. 2 : 9) that Clement of Alexandria (about 190 a.d.) records some 
particulars of his death, saying that his chief accuser was converted by 
beholding the faith and patience of James; begged his forgiveness, confessed 
his new faith, was kissed by the apostle, with the blessing, “Peace be to 
thee,” and the two were beheaded at the same time. This James must not 
be confounded with another James, a leader in the mother church, who is 
named in v. 17. There is a fanciful story that the Apostles’ Creed was com¬ 
posed about this time, each of the twelve apostles contributing a clause. The 
third clause, “And in Jesus Christ his only Son, our Lord,” is the one reputed 
to have been contributed by James. 

3. lie saw it pleased the Jews, lie proceeded ... to take Peter] 
This was the motive of Herod in persecuting; so Pilate acted to please the 
Jews; but Saul was a persecutor because he thought to please God. Herod 
had no regard for doing right nor for pleasing God, but rather for gaining 
popularity by pleasing the Jews. If Christians had formed an important 
political party in the state, Herod would doubtless have favored them. The 
“days of unleavened bread” is a phrase to signify the passover, which lasted 
seven days, when no leaven was allowed in Jewish homes, Ex. 12:15-18; 
Luke 22:1. Herod proceeded to seize Peter and put him in prison. 

4. intending after Easter to bring him forth] Or, “ after the pass- 
over” ; literally, “ to lead him up,” that is, to the place of judgment. Herod 
handed Peter over to be guarded by “ four quarternions of soldiers,” that is, 
four squads of soldiers, having four soldiers in each squad, or 16 soldiers in 
all. These squads took turns in guarding the prison and the prisoners. From 
v. 6 it appears that Peter was bound to two soldiers, one on each side of him 
in his cell; two other soldiers kept guard at the cell; and possibly four others 
outside the door or gate. An extra guard may have been secured because 
the Jews may have remembered that Peter had escaped from prison on a 
Iformer occasion, Acts 5:18, 19. Herod, in imitation of Pilate, intended to 
deliver up Peter to the will of the people; for this is the meaning of “ bring 
him forth to the people.” 


Revised Version. 

3 brother of John with the sword. And 
when he saw that it pleased the Jews, he 
proceeded to seize Peter also. And those 

4 were the days of unleavened bread. And 
when he had taken him, he put him in 
prison, and delivered him to four quater¬ 
nions of soldiers to guard him; intend¬ 
ing after the Passover to bring him forth 


Common Version. 

3 And because he saw it pleased the Jews, 
he proceeded further to take Peter also. 
(Then were the days of unleavened bread.) 

4 And when he had apprehended him, he 
put him. in prison, and delivered him to 
four quaternions of soldiers to keep him; 
intending after Easter to bring him forth 
to the people. 








164 


A COMMENTARY ON THE ACTS. 


[Acts 12:5-10 


5. Peter •.. was kept in prison] That is, he was detained over the pass- 
over in prison. The church did what it could—made “prayer” “earnestly” 
(see Revised reading) “unto God for him”; and that was the best thing 
they could do. 

6. Peter was sleeping between two soldiers] Herod’s will was to be 
carried out the next day. It was apparently sure to come to pass. Peter 
was chained with two chains to two soldiers; usually a prisoner was chained 
by the wrist with one chain to one soldier only; but Peter was made doubly 1 
secure. Yet Peter slept. In Gethsemane he slept the sleep of exhaustion; 
here he slept the sleep of peaceful faith and trust in his Lord. The guards 
were before the door. Jew and Roman had made the prison secure; they 
would have laughed at the suggestion of an escape for Peter. 

7. angel of tlie Lord came] The outlook for Peter and to the church 
was much blacker than the night. But an angel appears, and behold the cell 
(not “ prison ”) was light! Peter is roused by a blow on the side, and is com¬ 
manded to rise up quickly; and his chains fall off as he rises up. 

8. Gird thyself, . • • bind oil thy sandals] Orientals are usually at 
home in undress. Loose-fitting garments are worn ; but on the street or at 
work, the girdle is wound around the body, the sandals are bound to the feet. 
Thus Peter is to prepare himself. Notice the three things to be done. Order 
and swiftness of execution were expected, yet no distracting haste. But 
Peter, only half awake and dazed by the appearances, had nothing to do but 
mechanically to obey the angel. Wrapping his outer garment about him he 
followed the angel. 

9. 10. wist not that it was true] Or, “ he knew not that it was true ” 
or real. Peter was inclined to think what he saw was a vision, similar to 
the great sheet on the housetop at Joppa. They passed through two rooms, 


Common Version. 

5 Peter therefore was kept in prison: but 
prayer was made without ceasing of the 
church unto God for him. 

6 And when Herod would have brought 
him forth, the same night Peter was sleep¬ 
ing between two soldiers, bound with two 
chains: and the keepers before the door 
kept the prison. 

7 And, behold, the angel of the Lord came 
upon him , and a light shined in the prison : 
and he smote Peter on the side, and raised 
him up, saying, Arise up quickly. And his 
chains fell off from his hands. 

8 And the angel said unto him, Gird thy¬ 
self, and bind on thy sandals: and so he did. 
And he saith unto him, Cast thy garment 
about thee, and follow me. 

9 And he went out, and followed him; and 
wist not that it was true which was done by 
the angel; but thought he saw a vision. 

10 When they were past the first and the 
second ward, they came unto the iron gate 
that leadeth unto the city; which opened to 
them of his own accord: and they went 
out, and passed on through one street; and 
forthwith the angel departed from him. 


Revised Version. 

5 to the people. Peter therefore was kept in 
the prison: but prayer was made earnestly 

6 of the church unto God for him. And 
when Herod was about to bring him forth, 
the same night Peter was sleeping be¬ 
tween two soldiers, bound with two 
chains: and guards before the door kept 

7 the prison. And behold, an angel of the 
Lord stood by him, and a light shined in 
the cell: and he smote Peter on the side, 
and awoke him, saying, Rise up quickly. 
And his chains fell off from his hands. 

8 And the angel said unto him, Gird thy¬ 
self, and bind on thy sandals. And he 
did so. And he saith unto him, Cast thy 

9 garment about thee, and follow me. And 
lie went out, and followed; and he knew 
not that it was true which was done 1 by 
the angel, but thought he saw a vision. 

10 And when they were past the first and 
second ward, they came unto the iron 
gate that leadeth into the city; which 
opened to them of its own accord: and 
they went out, and passed on through one 
street; and straightway the angel de- 


1 Or, through 






Acts 12:11-13. J 


PETER DELIVERED FROM PRISON. 


165 


or by two successive guards; for the Greek word for “ ward ” is used to 
signify both the guard and the prison, as it actually does in v. 6. But the 
verb implies “ passing through ” rather than “ by ” a thing, and hence it is 
better to regard “ ward ” as designating a subdivision of the prison. Peter 
would be thrust into an inner prison cell for greater safety. There was no 
doubt a guard at each door also. Then they came to the great outer iron 
gate. This opened of itself; they “ passed through ” (the same word again), 
and had gone through one street, about the distance perhaps of a block or 
square with us; then the angel left him. Peter could find his own way now 
that he was free. 

11. when Peter was come to himself] He was left in a confused, 
dazed state, such that he was out of or beside himself. This condition is 
aptly described by “ when Peter was come to himself.” He had time to con¬ 
sider what had taken place; his bewilderment passed; he perceived the 
miraculous deliverance. It is said of the prodigal also that he came to him¬ 
self, that is, realized his true condition, Luke 15:17. Peter had surely been 
delivered from Herod, and from the Jews. As Meyer points out, every 
attempt to explain this event as a natural occurrence is excluded by the plain 
terms of the narrative. The last clause of v. 11 shows that the Jews ex¬ 
pected Herod to deliver Peter to be put to death. 

12. lie came to the house of Mary] Peter “considered the thing,” 
thought over the facts, put them all together, and the best thing to do, and 
decided to seek the house of Mary the mother of John Mark. Mary was a 
disciple and had a house, either that she owned or hired, since it was a place 
where Christians could gather for prayer with comparative security. This 
John Mark was no doubt the one named in v. 25. John was his Hebrew 
name, and Marcus his Roman name. He reappears in Acts 13:13; 15 :37- 
39, and Peter calls him his spiritual son, 1 Pet. 5:13, and fellow laborer, 
Col. 4:10; 2 Tim. 4:11; Philem. 24; he was also the writer of the second 
Gospel. At this house of Mary many were gathered praying all night, no 
doubt, for Peter in prison. 

13. Peter knocked at the door of the gate] Oriental houses usually 
have a high wall, without a window on the street, or only a small one over 
the gate. Admittance is by a strong door through this outer wall. To get 
within one must knock at this outer door. Sometimes, by an unseen cord 
extending across the court and pulled at the farther end by a servant, the 
gate or door suddenly and mysteriously opens. But if the dwellers are sus- 


Common Version. 

11 And when Peter was come to himself, 
he said, Now I know of a surety, that the 
Lord hath sent his angel, and hath deliv¬ 
ered me out of the hand of Herod, and from 
all the expectation of the people of the Jews. 

12 And when he had considered the thing, 
he came to the house of Mary the mother 
of John, whose surname was Mark; where 
many were gathered together praying. 

13 And as Peter knocked at the door of 
the^ate, a damsel came to hearken, named 


Revised Version. 

11 parted from him. And when Peter was 
come to himself, he said, Now I know of 
a truth, that the Lord hath sent forth his 
angel and delivered me out of the hand 
of Herod, and from all the expectation 

12 of the people of the Jews. And when he 
had considered the thing, he came to the 
house of Mary the mother of John whose 
surname was Mark; where many were 
gathered together and were praying. 

13 And when he knocked at the door of the 
gate, a maid came to answer, named 





166 


A COMMENTARY ON THE ACTS. 


[Acts 12:14-16. 


picious of callers, he must satisfy inquiries; or if the servant is in some 
remote corner of the house, the iron or brass knocker must be worked vigor¬ 
ously for a long time, as the only way to gain admittance. Rhoda (meaning 
“a rose”), a slave girl, came to answer, or literally “to listen”; the person 
outside would answer inquiries and so be recognized if known. 

14. she knew Peter’s voice, • • • and told] Incidentally this shows 
that the girl was herself a disciple; knew Peter and his voice. Had this 
been a place of meeting before ? The narrative leads to that inference, but 
does not definitely say it. Rhoda’s faith was simple and positive. She was 
sure that it was Peter’s voice; he stood before the gate, and in her confusion 
and joy she could not stay to open the gate, but rushed in to tell the wonder¬ 
ful news. 

15. Thou art mad. ... It is his angel] The excited face and words 
of the girl led the company to make this response. They did not mean 
probably that she was “ crazy,” but only said what was absurd, and as utterly 
incredible as if she were a lunatic. When she repeated the news so confi¬ 
dently then, they said, “ It is his angel.” In explanation of this it is said 
that the Jews thought angels protected or guarded persons, and that this 
angel might visibly appear at times to represent the person. Perhaps they 
inferred that Peter had been put to death in the prison. Compare Matt. 
18 : 10 . 

10. when they... saw him, they were astonished] While they were 
having this excited conversation, Peter continued knocking. When they 
opened the door and saw him, they “were amazed.” Was this an evidence 
of the weakness of their faith ? That depends upon what they had prayed 
God to do for Peter. They had prayed earnestly “ for him,” so v. 5 states; but 
it does not say that they prayed for his deliverance. If they had, then it 
must be conceded that their faith was small; and this is the prevailing inter¬ 
pretation. If, however, they prayed that Peter might have the grace and 
presence of God to sustain him whatever might be God’s will, whether to 
deliver or to permit him to seal his witness for the Lord with his life, as 
Stephen had done, then it may be that their surprise and incredulity in 
respect to Peter’s actual presence at the door, and their astonishment, sprang 
from the strange way in which their prayers were answered. The latter is 
substantially the view of Alexander. The prayer of the disciples for sup¬ 
port and boldness in speaking the word, after the release of Peter and John 
and the death of Stephen, perhaps also favors the view that they were not 
praying for Peter’s deliverance, but for him in expectation of martyrdom. 
This question cannot be positively answered ; but the general tone of the 


Common Version. 

14 And when she knew Peter’s voice, she 
opened not the gate for gladness, but ran in, 
and told how Peter stood before the gate. 

15 And they said unto her, Thou art mad. 
But she constantly affirmed that it was even 
so. Then said they, It is his angel. 

16 But Peter continued knocking: and 
when they had opened the door , and saw 
him, they were astonished. 


Revised Version. 

14 Rhoda. And when she knew Peter’s 
voice, she opened not the gate for joy, 
but ran in, and told that Peter stood be- 

15 fore the gate. And they said unto her, 
Thou art mad. But she confidently af¬ 
firmed that it was even so. And they 

16 said, It is his angel. But Peter continued 
knocking: and when they had opened. 





Acts 12:17-19.] 


PETER DELIVERED FROM PRISON. 


167 


narrative surely has impressed the majority of readers, from the days of 
Chrysostom to the present, that the prayer was that in some way Peter might 
escape, and hence that the disciples by their incredulity showed a lack of 
faith. 

17. Go shew these things unto James] Or, “Tell these things unto 
James.” As Peter entered the whole company was in great excitement. 
But by a “downward motion” of the hand (so the Greek signifies), fitted to 
hush them, he tells the story of how the Lord had delivered him from prison. 
Then he directs them to tell the news to “James.” Which James was this? 
James the son of Zebedee, his intimate companion, had been already put to 
death, v. 2. The James now named by Peter must have been the son of 
Alphseus, or that James who was kinsman of the Lord. It is uncertain which 
of these it was, or whether those names designated two and not one and the 
same person, as some hold; but it is quite certain that the James indicated 
by Peter here is the same one who appears later, Acts 15:14-21, as a leader 
in the mother church and at the council. 

he departed, and went into another place] Peter quietly slipped away 
before it was day, lest Herod should recapture him. Whither did he go? 
The narrative gives no intimation. Romish writers suppose that he went to 
Rome; but Paul does not speak of him there, and there is no satisfactory 
historic evidence that he went there. Lightfoot conjectures that he went to 
Antioch ; others, from v. 19, that it was to Caesarea; but that verse applies to 
Herod and not to Peter. Peter may have gone eastward to the Euphrates 
beyond the reach of Herod, and while there founded the church that sends a 
greeting to the scattered Jewish Christians in his first letter, 1 Pet. 5:13. 
These, however, are only conjectures. He surely found a place of safety, for 
he reappears at the council in Jerusalem about six years later, Acts 15:7. 

18. what was become of Peter] The guard of soldiers did not miss 
Peter until day came. They were in a tumult of excitement and confusion 
when the discovery was made, which would be about daybreak, when a change 
in the guard was made. 

10. Herod • • . found him not] An official inquiry was made for 
Peter by order of Herod, but he could not be found. Then the guards were 
“ examined,” as in our military court-martial, only the chief officer or ruler, 


Common Version. 

17 But he, beckoning unto them with the 
hand to hold their peace, declared unto them 
how the Lord had brought him out of the 
prison. And he said, Go shew these things 
unto James, and to the brethren. And he 
departed, and went into another place. 

18 Now as soon as it was day, there was | 
no small stir among the soldiers, what was 
become of Peter. 

19 And when Herod had sought for him, j 
and found him not, he examined the keep- I 
ers, and commanded that they should be 
put to death. And he went down from 
Judea to Cesarea, and there abode. 


Revised Version. 

17 they saw him, and were amazed. But he, 
beckoning unto them with the hand to 
hold their peace, declared unto them how 
the Lord had brought him forth out of 
the prison. And he said, Tell these things 
unto James, and to the brethren. And 
he departed, and went to another place. 

18 Now as soon as it was day, there was no 
small stir among the soldiers, what was 

19 become of Peter. And when Herod 
had sought for him, and found him not, 
he examined the guards, and commanded 
that they should be 1 put to death. And 
he went down from Judaea to Caesarea, 
and tarried there. 

1 Gr. led away to deqlh. 








168 


A COMMENTARY ON THE ACTS. 


[Acts 12 : 20-22. 


as Herod, arbitrarily decided the case. It was assumed that as the guards 
could give no account of Peter’s escape they had either connived at it 
or had slept at their post; either offence under Roman military law was 
punishable with death. Compare Acts 16 : 27 and Matt. 28 :14. Herod went 
to Caesarea, the place of residence for the king. Josephus says ( Antiq . 19: 
8, 2) he went there also to celebrate the games in honor of the emperor. 

Suggestive Applications. — 1 . The church must expect opposition. 2. 
God will not always interfere to deliver his servants: witness James, Stephen, 
and even Christ himself. 3. But there is truest safety in God’s service] 
whether dying gloriously like Stephen and James, or delivered by an angel’s 
hand like Peter. 4. Wicked men seek to please men rather than God. 5. 
Earnest, submissive prayer surely prevails with God. 6. God often surprises 
his people by his unexpected ways of answering prayer. 7. Our delights 
sometimes prevent us from doing present duty. 8. It is right to escape from 
the wicked when it can be done honorably. 9. Guards, prison doors and 
soldiers are no bar to angelic messengers. 


Death of Herod Agrippa. 12: 20-25. 


20. Herod was highly displeased with them of Tyre] Or, “ Herod 

bare a hostile mind,” the margin of the Common Version reads. In Greek 
writers the word means “to carry on war with great animosity”; yet here it 
does not mean actual warfare, but rather a very angry mind ready for war. 
Herod no doubt managed to interfere very seriously with the commerce and 
trade of these cities, probably forbidding traffic between them and Judaea. 
So the two cities with “one accord” (notice the same expression as in Acts 
2:1), having made Blastus, who was in charge of the king’s bed-chamber, 
their friend, probably by a large bribe, asked for peace or concord as opposed 
to rivalry. For they received supplies of grain and food from the king’s 
country in exchange for timber, purple, and manufactured articles for which 
Tyre and Sidon were famous. 


21. Herod, arrayed in royal apparel] The “set day” means a day 
which had been appointed for this display. Josephus says (Antiq. 19: 8, 2) 
that it was at Caesarea, on the second day of his celebration of games in honor 
of Claudius Caesar. Herod Agrippa put on garments of silver, which reflected 
the sun’s rays with surprising brilliance, and ascended a throne in the theatre. 
The people were so amazed at his resplendent appearance that his flatterers, 


Common Version. 


Revised Version. 


20 f And Herod was highly displeased 
with them of Tyre and Sidon: but they 
came with one accord to him, and, having 
made Blastus the king’s chamberlain their 
friend, desired peace; because their country 
was nourished by the king’s country. 

21 And upon a set day Herod, arrayed in 
royal apparel, sat upon his throne, and made 
an oration unto them. 

22 And the people gave a shout, saying, It 
ts the voice of a god, and not of a man.' 


20 « N ° W he was displeased with them 
of Tyre and Sidon: and they came with 
one accord to him, and, having made 
Blastus the king’s chamberlain their 
friend, they asked for peace, because their 
country was fed from the king’s country 

21 A ? d . u P° n a set day Herod arrayed him¬ 
self in royal apparel, and sat on the 
A th I°.u e ’ aTld , made an nation unto them. 

22 And the people shouted, saying, The voice 


1 Or, judgement-seat 









Acts 12:23-25.] 


DEATH OF HEROD AGRIPPA. 


169 


one from one place and another from another, said that he was a god. The 
king did not rebuke them for their impious flattery. Presently he was smit¬ 
ten with great pain, was carried into a chamber of his palace, told his imme¬ 
diate friends that Providence had rebuked their lying words to him, and that 
he would soon die. Josephus thus confirms the record in the Acts. But 
Josephus also tells that Herod saw an owl perched upon a cord or rope above 
his head. An owl had appeared to him in prison and was interpreted as a 
favorable omen, but he had been warned that if this omen ever reappeared 
he would die in five days; and so Josephus records that he died within five 
days at the age of fifty-four, having reigned seven years. 

23. angel of the Lord smote him] The record does not state that an 
angel was visible, or that Herod died instantly. It does imply that his death 
was a judgment from God by an angel. Luke as a physician is more exact 
in describing the disease than Josephus. Ancient history records several 
causes of death from a similar disease, as Antiochus Epiphanes and Herod 
the Great. The disease appears to have resembled modern trichinidce or 
trichocephalidce, induced by eating diseased meat. These minute worms eat 
through the mucous coats or membranes of the digestive organs, producing 
an exceedingly painful and usually fatal disease. Herod Agrippa’s death is 
commonly placed in August, 44 a.d. A similar story is told of the death of 
a queen of Cyrene noted for her cruelties, and who was eaten of worms until 
she died, as Herodotus narrates, book 4 : 205. See also 2 Macc. 9: 9. 

24. the word of God grew] But in the face of this deadly persecution 
by Herod, “the word of God grew”; that is, those that accepted it became 
stronger in faith and in numbers. 

25. Barnabas and Saul returned . . . and . . . John, . . . Mark] 

The historian now takes up his account of Barnabas and Saul, which he 
dropped at chap. 11: 30.* This verse therefore properly belongs to the next 
chapter. The two delegates came to Jerusalem, handed over the gifts of the 


Common Version. 

23 And immediately the angel of the Lord 
smote him, because he gave not God the 
glory: and he was eaten of worms, and 
gave up the ghost. 

24 f But the word of God grew and mul¬ 
tiplied. 

25 And Barnabas and Saul returned from 
Jerusalem, when they had fulfilled their 
ministry, and took with them John, whose 
surname was Mark. 


Revised Version. 

23 of a god, and not of a man. And im¬ 

mediately an angel of the Lord smote 
him, because he gave not God the glory: 
and he was eaten of worms, and gave up 
the ghost. 6 * 

24 But the word of God grew and multi¬ 
plied. 

25 And Barnabas and Saul returned 1 from 
Jerusalem, when they had fulfilled their 
ministration, taking with them John 
whose surname was Mark. 

1 Many ancient authorities read to Jerusalem. 


* The General Epistle of James some modern scholars put at this period in the history 
of Acts. If it was written, as many believe, by the James who was head of the church in 
Jerusalem, and also, as some say, the one called in Gal. 1:19 “ the Lord’s brother,” the date 
of the Epistle may be placed anywhere between 45 and 62 a.d. Josephus {Antiq. 20:9, 1) 
puts the death of James just after that of Festus. (See Eusebius, Hist. 2 :23.) But some 
question the genuineness of the passage in Josephus. The passage in James 2; 14-16 seems 
to cal! for a later date than that of Barnabas and Saul’s mission. Some say, however, that 
the allusion in James may refer to an error early coming up from Jewish-Christian thought, 
and so place the Epistle at this early period of the history. 













170 


A COMMENTARY ON THE ACTS. 


[Acre 13:1. 


Antiochan Christians to the proper leaders in Jerusalem and returned to 
Antioch, taking John Mark (named in v. 12) with them as an assistant. See 
Acts 13 :13 and 15 : 37, 38. With this the first great division of the history 
of the founding of the Christian church ends. The centre of extension hence¬ 
forth is Antioch, not Jerusalem. 

Suggestive Applications. —1 . Herod Agrippa stands in marked con¬ 
trast with Peter, in life and death; so some are the admiration and envy of 
the world now, who have not the favor of God. 2. How true a picture is 
this of worldly life! persuading, bribing those who have influence. 3. The 
brilliancy, pomp and blasphemy of the great still deceive the worldly, but 
not the true Christian. 4. The wicked sometimes die in bitterness of judg¬ 
ment and of sorrow. 5. The people of God suffer, and grow strong; faith 
sings a hymn of victory. 


Mission op Barnabas and Saul (Paul) in Cyprus. 13:1-12. 


Paul’s First Missionary Journey. —The historian now begins a record 
of voluntary, Spirit-directed foreign missions by the Christian church. The 
gospel had been so far preached chiefly to the Jews; the extension of it to 
lands beyond Judaea had hitherto been an incidental result of the persecution 
that scattered the disciples, or of the labors of disciples whose homes were in 
other lands. A special revelation in a vision had been required to prepare 
Peter to preach to Cornelius. The apostolic band needed specific testimony 
to believe that the Gentiles were to receive the gospel as freely and fully as 
Jews. 

Antioch, not Jerusalem, was therefore the birthplace of foreign missions 
for the wide world. The Holy Spirit called the church at Antioch to begin 
that work, and at the same time named the missionaries he had selected for 
it. Hereafter the gospel was to be proclaimed to Jew, Greek, Boman and 
Barbarian, for Christianity was the religion for the world. The Mosaic re¬ 
ligion was for the Jew, and for those who became Jews; the religion of Jesus 
Christ was to be the universal, world-wide religion, adapted to persons of 
every nation, race and age. Thus Christian missions are of divine origin, 
the direct call and appointment of the Holy Spirit. 

Analysis. —Barnabas and Saul are called for mission work by the Spirit, 
vs. 1-3; they sail to Cyprus to preach in that island, vs. 4-6; Elymas resist¬ 
ing them is struck blind, vs. 6-11 ; the Boman proconsul believes, v. 12; 
Saul (henceforth called Paul) and Barnabas go to Perga, where John Mark 
leaves them, and they go on to Antioch in Pisidia, vs. 13-15; Paul’s sermon 
at Antioch in Pisidia, vs. 16-41; the effect on Gentiles and Jews, vs. 42-44; 
the unbelief of Jews leads Paul and Barnabas to turn to the Gentiles, as the 
Lord had commanded, vs. 45-47; Gentiles rejoice and many believe, vs. 48, 
49; the Jews persecute and drive Paul and Barnabas to Iconium, vs. 50-52. 

1. in the church that was at Antioch J Or, “ at Antioch, in the church 


Common Version. 


Revised Version. 


C 'tTIAP. XIII. —Now there were in the 13 Now there were at Antioch, in the 
J church that was at Antioch certaiu church that was there , prophets and 








Acra 13:2.] MISSION OF BARNABAS AND SAUL (PAUL) IN CYPRUS. 


171 


that was there.” Literally it reads, “Now there were in Antioch within the 
existing church prophets and teachers.” That is, the church was existing, 
living, strong. The historian had told Theophilus how a church had been 
formed at Antioch, Acts 11:19-26; now he names some active teachers in it, 
and the work they were doing, to introduce the record of new work which 
the Spirit called them to begin. The church had two classes of workers: 
“ prophets,” those who proclaimed the gospel and predicted future events, 
see Acts 11: 27, 28, and those who were teachers simply. Of the five here 
named, four were Jews, and possibly Lucius was also. Among these he 
names Barnabas first, probably because he was sent from Jerusalem as the 
recognized representative of the apostles, Acts 11:22, and had become the 
leading teacher or pastor at Antioch. Simeon, or Symeon, is the same name 
as Simon, a common Hebrew name. He was called Niger (meaning “ black”), 
a Roman surname, possibly the same as Simon the Cyrenian who bore the 
cross for Jesus, Matt. 27 : 32. But this is not certain; nor is it certain that 
the Roman title was given to designate him as an African, since it was a 
common Roman name. Lucius of Cyrene in north Africa, and possibly a 
kinsman of Paul, Rom. 16: 21, must be carefully distinguished from Luke, 
whose name Lucas is contracted from Lucanus, not from Lucius. He may 
have been in Jerusalem at Pentecost, Acts 2:10, and probably was among 
the men of Cyrene who came to Antioch as stated in Acts 11: 20. Manaen, 
“ consoler,” is not elsewhere named. The name is the same as Menahem of 
2 Kings 15 :17. The Revised Version calls him “ foster brother of Herod”; 
that is, his mother was the nurse of Herod Antipas, who beheaded John the 
Baptist. Manaen’s family must have been in high position, since he was 
comrade in studies and amusements with members of the Herodian family. 
It was a practice for persons of rank to associate other children with their 
own in studies and pastimes. See also Josephus, Antiq. 15:10, 1. Saul is 
named last here, probably because his commission as an apostle to the Gen¬ 
tiles had not yet been made known to the church. 

2. Separate me Barnabas and Saul] Barnabas is still named first, as 
the leader in foreign mission work. They were called not by the apostles or 
the church, but by the Holy Spirit. The Greek word AeiroupyovVrwv, for 
“ ministering,” is that from which “ liturgy ” comes. It is used in the Old 
Testament (Septuagint) to designate the priestly service; hence it designates 
here the religious services publicly conducted by these prophets and teach¬ 
ers. They also u fasted,” as if they were looking and preparing for some 
special blessing or revelation. How the Spirit made this command known 
to them is not stated. It clearly implied that these two were called to some 


Common Version. 

prophets and teachers; as Barnabas, and 
Simeon that was called Niger, and Lucius 
of Cyrene, and Manaen, which had been 
brought up with Herod the tetrarch, and 
Saul. 

2 As they ministered to the Lord, and 
fasted, the Holy Ghost said, Separate me 
Barnabas and Saul for the work whereunto 
I have called them. 


Revised Version. 

teachers, Barnahas, and Symeon that was 
called Niger, and Lucius of Cyrene, and 
Manaen the foster-brother of Herod the 
2 tetrarch, and Saul. And as they minis¬ 
tered to the Lord, and fasted, the Holy 
Spirit said, Separate me Barnabas and 
Saul for the work whereunto I have called 





172 


A COMMENTARY ON THE ACTS. 


[Acts 13 • 3~5. 


new work; not one to supersede or to supervise those ministrations in which 
they and others had been engaged, but to a different and added work. 

3. fasted and prayed, and laid their hands on them] This describes 
the special manner in which Barnabas and Saul were set apart or consecrated 
for this new work. Those who engaged in this act were not apostles. If then 
Paul and Barnabas were intended to be made apostles by it, as Chrysostom 
holds, they were set apart by lay members, aided by those who were only 
prophets and teachers and none of them of the apostolic order. But Paul 
declares he received not his authority from men or of the apostles, but from 
Jesus Christ, Gal. 1:16, 17. Compare Acts 9:15; 26:16, with 1 Cor. 15: 9. 
They are called “ apostles,” however, twice in the next chapter, Acts 14:4, 
14. But this may be to designate the fact that they were sent as here stated, 
since “ apostle ” means “ one sent.” The Greek word ani\v<rav t “ sent away,” 
means strictly “to let go” or “to dismiss,” rather than “send away.” But 
the Greek for “ being sent forth,” in v. 4, conveys exactly that idea. 

4. they sailed to Cyprus] It is well to note the sharp contrast here. 
The church at Antioch “let them go,” so v. 3 states, as just explained; but 
the Holy Spirit “sent” them “forth,” as the first clause of this verse states. 
Seleucia was the nearest seaport, 16 miles from Antioch and five miles north 
of the mouth of the Orontes. The city had a famous harbor, with immense 
stone piers; two of them remain, the ruins of which can still be seen. From 
Seleucia the peaks on the island of Cyprus would be visible on a clear day ; 
and with a favorable wind a vessel could sail from Seleucia to Salamis on the 
island of Cyprus, about 100 miles, in about a day. Cyprus is the largest 
island in the eastern Mediterranean Sea, and is about 150 miles long, and 
from 50 to 60 miles broad in the widest place. In 1878 it came under the 
control of England. The population was chiefly Greek, but with many Jews; 
and its copper mines, from which the island took its name, were famous. 
The apostles would be led thither because it was the home of Barnabas, who 
would have many friends there; and it had a large Jewish population, 
through whom Gentiles could be reached. 

5. at Salainis, they preached ... in the synagogues] Salamis was 
the chief city of trade in Cyprus. About half a century later, in the reign 
of Trajan, it was the scene of a terrible revolt of the Jews, which ended in 
their banishment from Cyprus. At the time of this visit the Jews were 
numerous in that city, having synagogues, more than one. These Jewish 
synagogues scattered over the Roman empire were convenient places for the 
proclamation of the gospel, and of great advantage in the spread of Chris- 


Common Version. 

3 And when they had fasted and prayed, 
and laid their hands on them, they sent them 
away. 

4 So they, being sent forth by the Holy 
Ghost, departed unto Seleucia; and from 
thence they sailed to Cyprus. 

5 And when they were at Salamis, they 
preached the word of God in the syna¬ 
gogues of the Jews: and they had also John 
to their minister. 


Revised Version. 

3 them. Then, when they had fasted and 
prayed and laid their hands on them, 
they sent them away. 

4 So they, being sent forth by the Holy 
Spirit, went down to Seleucia; and from 

5 thence they sailed to Cyprus. And when 
they were at Salamis, they proclaimed the 
word of God in the synagogues of the 
Jews: and they had also John as their at- 






Acts 13:6, 7.J MISSION OF BARNABAS AND SAUL (PAUL) IN CYPRUS. 173 


tianity. The chief service in them was on the Sabbath; but services were 
also held on Monday and Thursday, the usual market days. John [Mark] 
was their “ minister,” in the old English sense of “ attendant ” or helper. 
See Luke 4:20. 

6. gone through ... unto Paphos, they found a certain sorcerer] 
Or, “ when they had gone through the whole island,” as the older manu¬ 
scripts read. This implies that they preached, as they went, in the 15 or 16 
towns and cities of Cyprus. Paphos, now Bafo, was near the west, as Sala- 
mis was toward the east, end of the island. The island was about 150 miles 
long; but these two cities were about 100 miles apart. This was new Paphos, 
at that time the capital and residence of the Boman proconsul. Old Paphos, 
where was a famous temple to Venus, was a few miles distant. Syrian 
fortune-tellers crowded the places of amusement, and superstitions and 
fanaticism and mysticism influenced the aristocracy and tainted the most 
learned. The proofs of the prevalent credulity of the people in absurd and 
degrading superstitions are given by Howson (St. Paul, pp. 132, 133). At 
Paphos the apostles met a magician, a false prophet, a Jew called Bar- 
jesus, or son of Joshua or Jesus. He was not a heathen like Simon Magus, 
but a professed or real Jew, pretending to predict future events. His claims 
of supernatural knowledge of the future would give him great influence with 
the rich and powerful; for they might fear him, even though they did not 
credit all his claims. * 

7. deputy . . . Sergius Paulus] Or, “ the proconsul, Sergius Paulus, 
a man of understanding.” See Be vised Version. This title is an indirect 
but striking illustration of the precision of Luke. The Boman empire had 
two kinds of provincial rulers: 1, the imperial, appointed by the emperor 
and called propraetors or legates; 2, senatorial, appointed by the senate and 
called proconsuls. Now Dion Cassius calls Cyprus an imperial province; 
hence it would be ruled by a legate, not by a proconsul. But late researches 
show that while it was an imperial province under Augustus, yet Cyprus 
was transferred to the senate in exchange for Dalmatia, so that under Claud¬ 
ius and at the time of Barnabas and Saul’s visit it was ruled by a proconsul. 
And Cesnola found a Greek inscription in Cyprus which reads “under 
Paulus the proconsul ” ; this strongly confirms the accuracy of Luke as a 
historian. Sergius was “a man of understanding,” an inquiring and judi¬ 
cious man. Pliny, writing about 90 a.d., cites a Sergius Paulus as an author¬ 
ity in natural history. The proconsul wished to hear the word of God pro¬ 
claimed by Barnabas and Saul. 

Common Version. 

6 And when they had gone through the 
3sle unto Paphos, they found a certain sor¬ 
cerer, a false prophet, a Jew, whose name 
was Bar-jesus: 

7 Which was with the deputy of the coun¬ 
try, Sergiu* Paulus, a prudent man; who 
called for Barnabas and Saul, and desired to 
hear the word of God. 

1 Gr. Magus: as in Matt. 2:1, 7,16. 


Revised Version. 

6 tendant. And when they had gone 
through the whole island unto Paphos, 
they found a certain 1 sorcerer, a false 
prophet, a Jew, whose name was Bar- 

7 Jesus; who was with the proconsul, Ser¬ 
gius Paulus, a man of understanding. 
The same called unto him Barnabas and 
Saul, and sought to hear the word of God. 


* For note on Magians , see Appendix, p. 361. 






174 


A COMMENTARY ON THE ACTS. 


[Acts 13:8-11. 


8. But Elymas . • • withstood them] Elymas is probably the Arabk 
oulema , spelled with Greek letters and meaning a wise man or magician. 
Elymas was quick to perceive that if the gospel was accepted by Sergius, his 
occupation would be gone. A soothsayer to a Roman proconsul was a lucra¬ 
tive position, though it lasted only one year. The character of his opposition 
may be inferred from the reproof in v. 10. Such persons are ready to attack 
the gospel with scurrilous arguments; anything to destroy the influence of 
the truth on the ruler. The world is full of those who seek to turn atvay 
anxious and thoughtful souls from God. They are not all sorcerers, but they 
are deceivers, doing the devil’s work, and no one is safe who listens to their 
boastful or plausible words. 

0. Saul, (who also is called Paul,) Always before in the narrative 
he is called Saul; and always after this he is called Paul. The reason for this 
change of name is not definitely known. Ancient writers, as Jerome and 
Bede, and some moderns, as Bengel, Meyer, Ewald, Olshausen and Plump- 
tre, suggested the name was given in remembrance of the conversion of 
Sergius Paulus. Augustine suggests it was an expression of humility; but 
that savors of papal mock humility. Others regard this as quite unlike 
Paul, who gloried in the cross of Christ, to glory in the conversion of any 
one in the way above suggested. It was common for disciples to have 
two names, as Simon-Peter, Thomas-Didymus, Joses-Barnabas, John-Mark. 
As Paul was a Roman citizen, it is not unlikely that he would have a Roman 
name; but the Jews would naturally use his Hebrew name. Saul is Hebrew, 
and Paulus=Paul is a Roman name. The word paulus means “ little.” As 
an apostle to the Gentiles it is probable that this name became the common 
one. Observe that Luke does not say he was now called Paul for the first 
time, but implies that his name had been a double one, from an earlier 
period, “Saul” literally, “who is also Paul.” Moreover this follows the 
analogy of Peter, who was first known by his Hebrew title and later almost 
exclusively as Peter; while Barnabas, the companion of Paul, is a more 
striking example. His Jewish name was Joses; but after his other name, 
Barnabas, is given, he is never mentioned by his original Hebrew name. So 
Paul was probably that apostle’s second and Latin name, used by him as a 
free-born Roman citizen. 

11. thou shalt be blind] Paul “fastened his eyes on him,” R. V., to 


Revised Version. 

8 But Elymas the 1 sorcerer (for so is his 
name by interpretation) withstood them, 
seeking to turn aside the proconsul from 

9 the faith. But Saul, who is also called Paul, 
filled with the Holy Spirit, fastened his 

10 eyes on him, and said, O full of all guile 
and all villany, thou son of the devil, 
thou enemy of all righteousness, wilt thou 
not cease to pervert the right ways of the 

11 Lord? And now,behold, the hand of the 
Lord is upon thee, and thou shalt be 
blind, not seeing the sun 2 for a season. 
And immediately there fell on him a mist 
and a darkness; and he went about seek- 

1 Gr. Magus: as in Matt. 2:1, 7,16. 

2 Or, until 


Common Version. 

8 But. Elymas the sorcerer (for so is his 
name by interpretation) withstood them, 
s eking to turn away the deputy from the 
faith. 

9 Then Saul, (who also is called, Paul,) 
filled with the Holy Ghost, set his eyes on 
mm, 

10 And said, O full of all subtilty and all 
mischief, thou, child of the devil, thou enemy 
of all righteousness, wilt thou not, cease to 
pervert the right ways of the Lord ? 

11 And now, behold, the hand of the Lord 
is upon thee, and thou shalt be blind, not 
seeing the sun for a season. And imrnedi- 







Acts 13:12.] MISSION OF BARNABAS AND SAUL (PAUL) IN CYPRUS. 


175 


read his motives and true character, or the depth of his wickedness. Paul 
plainly exposes and severely denounces the man’s wickedness. This is not a 
case of calling bad names: it is rather an instance of holy indignation and 
of laying open to the sorcerer, and especially to those he had deceived, his 
true character, that his influence for evil might be destroyed. He was bent 
on destroying the gospel; it was a case of boldly resisting and defying the 
Holy Spirit, and the sin needed to be exposed in the plainest terms to Jew 
and heathen, and some punishment given, as in the case of criminals, that 
would deter him and others from further mischief. He was called “ son of 
Jesus.” Paul calls him “son of diabolus” or “devil” ; he was the “enemy 
of all righteousness,” aperverter of the right [literally “straight”] ways of 
the Lord. Had he been within the church, as Ananias and Sapphira were, 
his punishment might have been similar to theirs. But Paul declared that 
he would become so totally blind as not to be able to see the sun for a time; 
for “ not seeing the sun ” implies total blindness. It was probably a tempo¬ 
rary judgment. And this fell upon him immediately. This is the first 
recorded miracle of Paul. It was an attestation of his mission as an apostle 
to the Gentiles. It is worthy of note that Paul and Elymas were both smitten 
with blindness by the hand of the Lord. Paul sought spiritual truth and 
light; and light came to him in Damascus. There is no hint that Elymas 
sought spiritual light; he drops out of the history, a blind man in body and 
soul, sadly groping about for some one to lead him by the hand, his former 
admirers having deserted him. Baphael has vividly portrayed this scene in 
one of his cartoons. 

12. the deputy,. . . believed] Or, “the proconsul, when he saw what 
was done, believed.” Perhaps at first the proconsul was perplexed by the 
teaching of Paul and Barnabas, and further harassed in mind by the specious 
words of Elymas, wondering which side was right. The words of Paul, 
attested by the miracle following, cleared his mind, and at the same time 
made him astonished at the strange teaching, so new to him and accompanied 
by such wonderful power. 

Suggestive Applications.—!. Christians should ever be missionaries. 
2. Guided by the Holy Spirit, they will give their best to the Lord. 3. Not 
all are called to go on foreign missions: the many extend the gospel in home¬ 
lands, and sustain those who give their lives to foreign missions. 4. If 
home missions are not sustained, foreign missions cannot be maintained. 5. 
Elymas meant to keep others in spiritual blindness: physical blindness fell 
upon him. Punishment often comes along the lines of our sins. 6. Sin 
should be plainly exposed to clear the way for the gospel. 7. God can over¬ 
rule evil to help the truth; but that does not lessen the guilt of those who 
oppose the gospel. 


Common Version. 


Revised Version. 


ately there fell on him a mist and a dark¬ 
ness; and he went about seeking some to 
lead him by the hand. 

12 Then the deputy, when he saw what was 
done, believed, being astonished at the doc¬ 
trine of the Lord. 


12 ing some to lead him by the hand. Then 
the proconsul, when he saw what was 
done, believed, being astonished at tha 
teaching of the Lord. 






176 


A COMMENTARY ON THE ACTS. 


[Acts 1$: 13-16. 


Paul’s Address at the Pisidian Antioch. 13 :13-43. 


13. Paul and liis company loosed from Paphos] Or, “Paul and his 

company set sail from Paphos, and came to Perga.” “His company” is 
literally “ those around Paul.” Notice that from this time on Paul is named 
first, with one doubtful exception, Acts 14:12. This indicates that he now 
became the leader in mission work. They did not return by way of Salamis, 
but sailed from Paphos, at the west end of Cyprus, direct for Perga, a town 
further west on the mainland. Why they took this course is not stated. 
Probably it was the providential fact of a ship at Paphos bound for Perga, 
since the lines of commerce ran in this direction. They came to Cyprus 
probably because it was the home of Barnabas, and he would have a natural 
desire to preach to his neighbors and friends. Perga was a flourishing town 
then, and the near port for Antioch of Pisidia. Perga is now in ruins; its 
prosperity declined and it went into decay after the founding near by of Attaleia 
by Attalus Philadelphus. Here John Mark left them and returned to Jerusa¬ 
lem. This led Paul to refuse to take Mark on the second journey, Acts 15: 
37-39. But why Mark left them we do not know. Matthew Henry wittily 
says, “ either he did not like the work, or he wanted to see his mother.” 

14. came to Antioch] The apostles did not remain long at Perga, al¬ 
though it was the capital of Pamphylia, situated on the Cestrus river about 
seven miles from its mouth. The Pisidian Antioch was founded by Seleucus 
Nicator. It lay about 100 miles from the sea, on the farther side of the 
Taurus Mountains. It was reached by a difficult road over the mountains, 
infested by robbers. Here they found a synagogue and attended the Sab¬ 
bath service. 

15. if ye have any word of exhortation] After the reading of the 

law and the prophets from the Old Testament, usual in the service of the 
synagogue, the rulers of the synagogue, according to custom, called on any 
known to be competent to teach, to interpret the word or make a religious 
address to the congregation. Probably Paul and Barnabas were reported to 
be men giving their lives to teaching, and coming from Jerusalem would 
receive a special invitation. They accepted the invitation, and Paul spoke. 

16. Men of Israel, and ye that fear God, give audience] This form 
of address is grave, intended to command attention and to suggest the import¬ 
ance of what he was to say. 


Common Version. 

13 Now when Paul and his company loosed 
from Paphos, they came to Perga in Pam¬ 
phylia: and John departing from them re¬ 
turned to Jerusalem. 

14 ^ But when they departed from Perga, 
they came to Antioch in Pisidia, and went 
into the synagogue on the sabbath day, and 
sat down. 

15 And after the reading of the law and the 
prophets, the rulers of the synagogue sent 
unto them, saying, Ye men and brethren, if 
ye have any word of exhortation for the 
people, say on. 

16 Then Paul stood up, and beckoning 
with his hand said, Men of Israel, and ye 
that fear God, give audience. 


ReTvised Version. 

13 Now Paul and his company set sail from 
Paphos, and came to Perga in Pamphylia: 
and John departed from them and re- 

14 turned to Jerusalem. But they, passing 
through from Perga, came to Antioch of 
Pisidia; and they went into the syna¬ 
gogue on the sabbath day, and sat down. 

15 And after the reading of the law and the 
prophets the rulers of the synagogue sent 
unto them, saying, Brethren, if ye have 
any word of exhortation for the people, 

16 say on. And Paul stood up, and beckon¬ 
ing with the hand said, 

Men of Israel, and ye that fear God, 






Acts 13:17-20.] PAUL’S ADDRESS AT ANTIOCH IN PISIDIA. 


177 


17. The God of this people . . . chose our fathers] The plan of 
Paul’s speech here is similar to that of Stephen’s defence, which he must 
have heard, except that Paul avoids charging them with stubborn unbelief. 
He begins with a brief sketch of the history of Israel from the call of Abraham 
to the reign of David. The phrase “chose our fathers” seems naturally to 
refer to the call of Abraham and Isaac, and the next clause to the exaltation 
of Joseph and his father’s family, while the last clause describes the deliver¬ 
ance under Moses. 

Y. 18 describes the wandering in Sinai for 40 years, while God “ as a nurs¬ 
ing father” carried them or fed them in the wilderness. This rendering, 
based on another Greek reading, is preferred by the American revisers, and 
is better than the other versions, for the figure comes from Deut. 1: 31. 

10. destroyed seven nations] The seven nations are noted in Deut. 
7:1: the Hittites, a strong nation of the north; Girgashites, Amorites, Ca- 
naanites, Perizzites, Hivites and Jebusites, were about Jerusalem. These were 
the most powerful peoples of Canaan at that time; they were driven out and 
their lands given to Israel “ for an inheritance,” R. V., according to promise 
and by actual possession. 

20. gave unto them judges about the space of] There are two dif¬ 
ferent renderings here, based on different Greek readings. In the Common 
Version and the Greek text on which it is based, it is not clear when the 450 
years begin or when they end. It seems to mean that the period of the judges 
to Samuel was 450 years. So Meyer interprets it. But this would make at 
least 640 years from the exodus to the temple, thus: in the wilderness 40 
+ 37 of conquest -j- 450 -f- 30 for Samuel -f 40 for Saul -j- 40 for David -f- 3 to 
temple=640. But 1 Kings 6 :1 gives the time from the exodus to the build¬ 
ing of the temple as 480 years. The revised Greek text and Revised Version 
read: “ he gave them their land for an inheritance, for about four hundred 
and fifty years: and after these things he gave them judges until Samuel the 
prophet.” This appears to make the 450 years date from the promise to 
Abraham and extend to the possession of Canaan at the death of Joshua, or 
the realization of the promise which was thus in suspense all that period. 
It was given , but not possessed. This harmonizes substantially with Paul’s 
statement of 430 years in Gal. 3 :17, the years being noted in round numbers. 
It also avoids any conflict with 1 Kings 6:1. It also makes it unnecessary 


Common Version. 


Revised Version. 


17 The God of this people of Israel chose 
our fathers, and exalted the people when 
they dwelt as strangers in the land of Egypt, 
and with a high arm brought he them out 
of it. 

18 And about the time of forty years suf¬ 
fered he their manners in the wilderness. 

19 And when he had destroyed seven na¬ 
tions in the land of Chanaan, he divided 
their land to them by lot. 

20 And after that he gave unto them, judges 
about the space of four hundred and fifty 
years, until Samuel tne prophet. 


17 hearken. The God of this people Israel 
chose our fathers, and exalted tne people 
when they sojourned in the land of 
Egypt, and with a high arm led he them 

18 forth out of it. And for about the time 
of forty years 1 as a nursing-father bare 

19 he them in the wilderness. And when 
he had destroyed seven nations in the 
land of Canaan, he gave them their land 
for an inheritance, for about four hun- 

20 dred and fifty years: and after these 
things he gave them judges until Samuel 

tMany ancient authorities read suffered he 
their manners. See Deut. 1:31. 


12 








178 


A COMMENTARY ON THE ACTS. 


[Acts 13:21-25 


to conjecture that Paul followed some traditional chronology, as it is assumed 
Josephus did. Then the period of the judges and Samuel followed this 450 
years, as the Revised reading clearly states. 

21. desired a king: ... Saul.. . forty years] Here again the length 
of Saul’s reign is given as 40 years. The length of Saul’s reign is not stated 
in the Old Testament, but Josephus says he ruled 40 years; that is, 18 years 
during Samuel’s lifetime and 22 years after Samuel’s death, Antiq. 6 :14, 9. 
And this is confirmed by Scripture, since Ish-bosheth, Saul’s son, who was 
made king by Abner after Saul’s death, was forty years old when he began 
to reign. See 2 Sam. 2:10. 

22. he raised up unto them David] The rejection or removal of Saul 
is noted in 1 Sam. 15 : 23-28, and the appointment of David in 1 Sam. 16 : 
1, 13. The testimony or witness quoted concerning David is found in Ps. 
89 : 20, 21 and 1 Sam. 13, 14; the two passages are not in the precise words 
here given, but for substance the same, and faithfully present the real 
thought. Through David according to promise God had provided a Saviour, 
even Jesus, as v. 23 states. 

24. John had first preached] Or, literally, “John having heralded 
before the face of his coming the baptism of repentance to all the people of 
Israel.” This is an Hebraic expression common in that language. John 
the Baptist was accepted as a true prophet by the Jews, and before the en¬ 
trance of Jesus on his public ministry John proclaimed a baptism of repent¬ 
ance as preparatory to the public mission of Jesus. 

25. John . . . said, . . . behold, there cometh one] Notice the Re¬ 
vised reading, “ What suppose ye that I am ? I am not he.” “ What sus¬ 
pect” or “secretly think ye?” During his ministry John was plain and 
emphatic in his declarations that he was not the Messiah, whom they began 
to suspect him to be. Then he added that there was one coming whose shoes 
he was not worthy to unloose, meaning that he was not worthy to do the most 
menial service for one so great. These declarations are found in the Gospels, 


Common Version. 

21 And afterward they desired a king: and 
God gave unto them Saul the son of Cis, a 
man of the tribe of Benjamin, by the space 
of forty years. 

22 And when he had removed him, he 
raised up unto them David to be their king; 
to whom also he gave testimony, and said, I 
have found David the son of Jesse, a man 
after mine own heart, which shall fulfil all 
my will. 

23 Of this man’s seed hath God, according 
to his promise, raised unto Israel a Saviour, 
Jesus: 

24 When John had first preached before 
his coming the baptism of repentance to all 
the people of Israel. 

25 And as John fulfilled his course, he said, 
Whom think ye that I am ? I am not he. 
But, behold, there cometh one after me, 
whose shoes of his feet I am not worthy to 
loose. 


Revised Version. 

21 the prophet. And afterward they asked 
for a king: and God gave unto them Saul 
the son of Kish, a man of the tribe of 
Beniamin, for the space of forty years. 

22 And when he had removed him, he raised 
up David to be their king; to whom also 
he bare witness, and said, I have found 
David the son of Jesse, a man after my 

23 heart, who shall do all my i will. Of this 
man’s seed hath God according to promise 

24 brought unto Israel a Saviour, Jesus; 
when John had first preached 2 before his 
coming the baptism of repentance to all 

25 the people of Israel. And as John was 
fulfilling his course, he said, What sup¬ 
pose ye that I am ? I am not he. But 
behold, there cometh one after me, the 
shoes of whose feet I am not worthy to 


1 Gr. wills . 

2 Gr. before the face of his entering in . 






Acts 13 :26-33.J PAUL’S ADDRESS AT ANTIOCH IN PISIDIA. 


179 


see Matt. 3:11; Mark 1:7; Luke 3 :16, and more explicitly in John 1: 
19-27. 

26. to you is the word of this salvation sent] Or, “to us is the 
word” is the reading of four of the oldest manuscripts, as in the Revised 
Version. Paul calls them “brethren,” “children of the stock” (or “race,” 
“lineage”) “of Abraham,” “and those among you that fear God,” that is, 
all proselytes, and strangers with you, if they fear God; “ salvation is of the 
Jews,” said Jesus to the woman of Samaria, John 4: 22. 

27. because they knew him not] Paul here explains the conduct of 
the Jews of Jerusalem and their rulers in condemning Jesus, in the same 
way that Peter had in the temple, Acts 3 :17. They did not understand who 
J esus was, and they mistook the meaning of the prophets whose words they 
heard read every Sabbath, and hence in ignorance had actually fulfilled 
those same prophecies by condemning Jesus. 

28. thongh they found no cause of death] They were so prejudiced 
and mistaken in their judgment that though the Sanhedrin condemned him 
for blasphemy they failed to prove it, and based their verdict upon a confes¬ 
sion extorted from Jesus. And when they brought him to Pilate they failed 
to show any cause of death, as Pilate declared to them. Yet they asked 
Pilate to condemn him to death and Pilate yielded to their clamors. Com¬ 
pare Luke 23 :14, 22-24. 

80. But God raised him from the dead] When they had fulfilled 
unwittingly all the prophecies written of the Messiah, then they took Jesus 
down from the tree, meaning the cross, as in Peter’s address, Acts 5: 30, and 
laid him in the tomb. In contrast with these mistaken acts of the Jews, God 
placed him in great honor, raising him from the dead, of which resurrection 
there were many witnesses who were “now” living. See v. 31, Revised 
reading. 

82. we declare unto you glad tidings] Observe that Paul and Bar- 


Common Version. 

26 Men and brethren, children of the stock 
of Abraham, and whosoever among you 
feareth God, to you is the word of this sal¬ 
vation sent. 

27 For they that dwell at Jerusalem, and 
their rulers, because they knew him not, 
nor yet the voices of the prophets which are 
read every sabbath day, they have fulfilled 
them in condemning him. 

28 And though they found no cause of 
death in him, yet desired they Pilate that he 
should be slain. 

29 And when they had fulfilled all that 
was written of him, they took him down 
from the tree, and laid him in a sepulchre. 

30 But God raised him from the dead : 

31 And he was seen many days of them 
which came up with him from Galilee to 
Jerusalem, who are his witnesses unto the 
people. 

32 And we declare unto you glad tidings, 
how that the promise which was made unto 
the fathers, 

33 God hath fulfilled the same unto us their 


Revised Version. 

26 unloose. Brethren, children of the stock 
of Abraham, and those among you that 
fear God, to us is the word of this salva- 

27 tion sent forth. For they that dwell in 
Jerusalem, and their rulers, because they 
knew him not, nor the voices of the 
prophets which are read every sabbath, 

28 fulfilled them by condemning him. And 
though they found no cause of death in 
him, yet asked they of Pilate that he 

29 should be slain. And when they had ful¬ 
filled all things that were written of him, 
they took him down from the tree, and 

30 laid him in a tomb. But God raised him 

31 from the dead. and he was seen for many 
days of them that came up with him 
from Galilee to Jerusalem, who are now 

32 his witnesses unto the people. And we 
bring you good tidings of the promise 

33 made unto the fathers, how that God hath 
fulfilled the same unto our children, in 
that he raised up Jesus; as also it is 
written in the second psalm, Thou art 
my Son, this day have I begotten thee* 








180 


A COMMENTARY ON THE ACTS. 


[Acts 13 : 34-38. 


nabas do not claim to be personal witnesses of the death and resurrection of 
Jesus; they proclaim the good news of the fulfillment of the promise con¬ 
cerning the Messiah. This fulfillment he distinctly says is found in the 
resurrection of Jesus. He refers to the declaration in Ps. 2:7 to identify 
Jesus with the Son of God; showing also that though this psalm had a pri¬ 
mary reference to David, it had a true fulfillment in the Messiah as the divine 
successor of David. Mark the change “unto our children” in the Revised 
Version of v. 33, which is due to a revised Greek text. Paul counts himself 
among the children of “ the fathers.” 

34. that he raised him up from the dead] The prophecy from Ps. 
2 : 7 having been cited as evidence that he was the true divine Son, Paul now 
adduces evidence to show that that prophecy had been fulfilled also, in raising 
him from the dead. This resurrection implied that death would have no 
more power over him, nor would corruption. The promise next quoted, not 
verbally but in substance, from Isa. 55 : 3 may be rendered, “ I will give you 
the holy and sure blessings of David,” R. V. Further prophetic evidence 
of the resurrection is cited in v. 35, from Ps. 16:10, words which cannot 
refer to David, as Paul proceeds to show. For David, having served the will 
of God in his age, died, and was added to [the bodies of ] his fathers, and 
saw corruption; his body returned to the earth. But he whom God raised 
again saw no corruption, that is, no dissolution, but rather a glorifying of 
the body. 

38. through this man is preached ... forgiveness of sins] Having 
shown from the prophecies and the psalms that God had fulfilled his prom¬ 
ises, not in David but through David’s greater Son, and that these were ful¬ 
filled in Jesus whom God raised from the dead, he makes the application: 
“through this man is proclaimed unto you remission of sins,” R. V. You 
want to be justified; here the positive character of justification is presented 
in the offer of remission of sins through Jesus. 


Common Version. 

children, in that he hath raised up Jesus 
again; as it is also written in the second 
salm, Thou art my Son, this day have I 
egotten thee. 

34 And as concerning that he raised him 
up from the dead, now no more to return to 
corruption, he said on this wise, I will give 
you the sure mercies of David. 

35 Wherefore he saith also in another 
psalm, Thou shalt not suffer thine Holy One 
to see corruption. 

36 For David, after he had served his own 
generation by the will of God, fell on sleep, 
and was laid unto his fathers, and saw cor¬ 
ruption : 

37 But he, whom God raised again, saw no 
corruption. 

38 f Be it known unto you therefore, men 
and brethren, that through this man is 
preached unto you the forgiveness of sins: 


Revised Version. 

34 And as concerning that he raised him up 
from the dead, now no more to return to 
corruption, he hath spoken on this wise, 
I will give you the holy and sure blessings 

35 of David. Because he saith also in an¬ 
other psalm, Thou wilt not give thy Holy 

36 One to see corruption. For David, after 
he had 1 in his own generation served the 
counsel of God, fell on sleep, and was laid 

37 unto his fathers, and saw corruption: but 
he whom God raised up saw no corrup- 

38 tion. Be it known unto you therefore, 
brethren, that through this man is pro- 


1 Or, served his own generation by the counsel 
of God, fell on sleep 

Or, served his own generation, fell on sleep by 
the counsel of God 








Acts 13 :39-43.] PAUL’S ADDRESS AT ANTIOCH IN PISIDIA. 


181 


39. from which ye could not he justified by the law] Here is a 
characteristic of Paul’s teaching. The law required perfect obedience; the 
sacrifices did not justify the disobedient. Only by faith could the law give 
freedom from guilt. It was the old truth in a new aspect: “ the just shall 
live by his faith,” Hab. 2 : 4. Compare Korn. 1:17 ; Gal. 3 :11. This faith 
is now open to all, and whosoever believeth in Jesus will have remission 
of sins, and with it justification. Law cannot justify any one except on the 
ground that he has fully complied with all that the law requires. It knows 
no remission for non-compliance; it knows no pardon for sin. 

41. Behold, ye despisers] Paul understood the strong prejudices by 
which the Jews were held. He had felt the power of these bonds himself, 
and the truth had broken through upon his heart only by a miraculous rev¬ 
elation to him. So he puts the warning in the strong language of the prophet 
Habakkuk, 1: 5. This spoke in strongest terms of the unbelief of the Jews. 
Alexander paraphrases it thus: “ Be upon your guard lest, by rejecting the 
salvation which I have now offered in the name of your Messiah, you should 
call down judgments on yourselves as fearful and incredible as those predicted 
by Habakkuk, and inflicted by the hands of the Chaldeans on our unbelieving 
fathers.” “One,” a competent witness had declared it, yet the Jews were not 
ready to believe it. 

42. when the Jews were gone out] Or, according to an amended 
Greek text, based on four old manuscripts, “ And as they went out, they be¬ 
sought that these words might be spoken to them the next sabbath,” R. V. 
The word “ Gentiles ” in v. 42 is not found in either the Sinaitic, Alexan¬ 
drian, Vatican, Ephraeim or Beza manuscript. The Gentiles do not appear 
to have been present until the next Sabbath ; see v. 44. The more devout 
of the Jews would be the most likely persons to have been present at their 
earlier meetings, as the next verse implies. 

43. many ... followed Paul and Barnabas] Two classes are men¬ 
tioned in this verse: Jews and “ devout,” literally “ worshipping,” proselytes. 
Many of these two classes went with the apostles, probably to their lodging, 
and were further taught in the new way, and urged “ to continue in the grace 


Common Version. 

39 And by him all that believe are justified 
from all things, from which ye could not be 
justified by the law of Moses. 

40 Beware therefore, lest that come upon 
you, which is spoken of in the prophets; 

41 Behold, ye despisers, and wonder, and 
perish: for I work a work in your days, a 
work which ye shall in no wise believe, 
though a man declare it unto you. 

42 And when the Jews were gone out of 
the synagogue, the Gentiles besought that 
these words might be preached to them the 
next sabbath. 

43 Now when the congregation was broken 
up, many of the Jews and religious prose¬ 
lytes followed Paul and Barnabas; who, 
speaking to them, persuaded them to con¬ 
tinue in the grace of God. 


Revised Version. 

39 claimed unto you remission of sins: and 
by him every one that believeth is justi¬ 
fied from all things, from which ye could 

40 not be justified by the law of Moses. Be¬ 
ware therefore, lest that come upon ymi, 
which is spoken in the prophets; 

41 Behold, ye despisers, and wonder, and 

1 perish • 

For I work a work in your days, 

A work which ye shall in no wise be¬ 
lieve, if one declare it unto you. 

42 And as they went out, they besought 
that these words might be spoken to them 

43 the next sabbath. Now when the syna¬ 
gogue broke up, many of the Jews and of 
the devout proselytes followed Paul and 
Barnabas: who, speaking to them, urged 
them to continue in the grace of God. 

1 Or, vanish away 





182 


A COMMENTARY ON THE ACTS. 


[Acts 13 : 44-47. 


of God which implies that they had accepted that grace, or were certainly 
seeking to understand the new faith, here called “ the grace of God.” 

Suggestive Applications. —1. Strive to win men to the right by con¬ 
sidering their condition. 2. The Old Testament is a rich armory from which 
to draw arguments in support of the gospel. 3. All who will may receive 
remission of sins through Jesus Christ. 4. All who will be saved must be¬ 
lieve in Christ. 5. To reject this Saviour is to perish. 6. The great burden 
of Christian teaching, preaching and missions is to proclaim Christ the 
Saviour. 7. Men may despise and perish, but some will believe and be 
blessed. 8. The power of the old gospel is as great now as then; “ almost the 
whole city ” came to hear the apostles. 9. Believers prosper by continuing 
in the grace of God. 


Paul and Barnabas Turn to the Gentiles. 13:44-52. 

44. the next sabbath . • . the whole city] It is quite clear that one 
synagogue could not have held so large an assembly. It must have been 
filled to overflowing; a larger crowd gathering outside about the doors and 
windows. Here were Jews, proselytes and Gentiles. This implies that the 
apostles had been faithfully laboring during the week. What the precise 
line of argument was on that Sabbath is not stated; but the subject, as before, 
was the word of God. See vs. 47 and 48. 

45. when the Jews saw the multitudes] The crowd came, not from 
custom, duty or love, but either sincerely to know of the new teaching or 
from idle curiosity. The larger part appear to have been disposed to listen 
quietly to the new teachers; but the Jews, meaning the majority of that 
class, or the leaders of them, were in a heat of temper, jealous for their ex¬ 
clusive privileges of worship, “ contradicted ” what Paul said, denying his 
teachings from the Old Testament, and “blasphemed,” or literally “railed” 
or ridiculed his teaching. The part that no doubt gave them greatest offence 
was that the Gentiles should have privileges before God equal to the Jews. 
Compare the similar conduct of the Jews at Corinth, Acts 18: 6. 

46. waxed bold, and said,... we turn to the Gentiles] Or, “ spake 


Common Version. 

44 U And the next sabbath day came 
almost the whole city together to hear the 
word of God. 

45 But when the Jews saw the multitudes, 
they were filled with envy, and spake 
against those things which were spoken by 
Paul, contradicting and blaspheming. 

46 Then Paul and Barnabas waxed bold, 
and said, It was necessary that the word of 
God should first have been spoken to you: 
but seeing ye put it from you, and judge 
yourselves unworthy of everlasting life, lo, 
we turn to the Gentiles. 

47 For so hath the Lord commanded us, 
saying , I have set thee to be a light of the 
Gentiles, that thou shouldest be for salva¬ 
tion unto the ends of the earth. 


Revised Version. 

44 And the next sabbath almost the whole 
city was gathered together to hear the 

45 word of iGod. But when the Jews saw 
the multitudes, they were filled with 
jealousy, and contradicted the things 
which were spoken by Paul, and 2 blas- 

46 phemed. Ana Paul and Barnabas spake 
out boldly, and said, It was necessary that 
the word of God should first be spoken to 
you. Seeing ye thrust it from you, and 
judge yourselves unworthy of eternal 

47 life, lo, we turn to the Gentiles. For so 
hath the Lord commanded us, saying, 

I have set thee for a light of the Gen¬ 
tiles, 

That thou shouldest be for salvation 
unto the uttermost part of the earth. 

1 Many ancient authorities read the Lord. 

2 Or, railed 





Acre 13:48, 49.] PAUL AND BARNABAS TURN TO THE GENTILES. 


183 


out boldly.” This implies that they had spoken before in some conciliatory 
terms, that had failed to win. The sharp, determined opposition, therefore, 
they now met in bold, plain speech and decisive action. It was necessary 
that the word of God should first be spoken to the Jews; the “necessity” 
being grounded upon the Lord’s purpose and command that the gospel should 
be thus offered. Compare “beginning at Jerusalem,” Luke 24:47, with 
Matt. 10:5, 6; 15:24; Kom. 2:9, 10; and Acts 3:26. There was an added 
economic necessity, inasmuch as the Jews had and believed the Old Testa¬ 
ment, and had synagogues for the worship of the true God, thus offering the 
easiest and most economic channel through which the gospel could be made 
to reach the whole world. “ Seeing ye thrust it from you,” as if they had 
violently hurled the gospel from them in their hatred of it; “ and judge 
yourselves unworthy of eternal life,” a judgment pronounced by their action 
in denying and railing at the gospel. This is the first voluntary offer of 
grace uninvited to Gentiles. This crisis in Christian missions was not the 
result of a sudden impulse, nor of the fanaticism of the Jews at this Antioch. 
The majority of the Jews had uniformly been proud, arrogant, self-righteous 
in spirit, despising the gospel and rejecting Jesus Christ, persecuting his fol¬ 
lowers, and often by cruel measures trying to stamp out the new way. This 
decision of the apostles was also in accord with the purpose of God from of 
old, as Paul proves by citing Isaiah 49 : 6. Moreover, it is in accord with the 
teaching of Jesus, “ that repentance and remission of sins should be preached 
in his name among all nations,” Luke 24:47. Then too, as throwing strong 
light on their action in the crisis, recall Paul’s address later to the Jews, in 
which he tells them of the trance he had while praying in the temple at 
Jerusalem during his first visit there, when the Lord commanded him to 
depart; “ for I will send thee forth far hence unto the Gentiles,” Acts 22:21. 

48. the Gentiles . . . were glad, and glorified the word] It is not 
meant that all the Gentiles were glad, nor that all the Jews rejected the gos¬ 
pel ; nor yet again, that the apostles intended to preach hereafter to none of 
the Jews, but exclusively to Gentiles. It rather expresses the action of the 
larger class of the Gentiles present; they rejoiced, and glorified the word by 
hearing it and accepting it. Hereafter the decision of the apostles was to 
preach voluntarily to Gentiles as freely and as widely as to Jews. The his¬ 
torian adds in respect to the Gentiles of this Antioch, “ as many as were 
ordained to eternal life believed.” This clause has been interpreted—1, as 
expressing the purpose of God in respect to those who believe: they were 
appointed in his plan. Meyer explains that their believing was “ in accord¬ 
ance with his [God’s] foreknowledge, by which he foreknew them as persons 
who would believe.” 2, others hold that “ were ordained ” is used in the 
sense of “ were disposed ” or “ were inclined,” which makes the expression 


Common Version. 


Revised Version. 


48 And when the Gentiles heard this, they 
were glad, and glorified the word of the 
Lord: and as many as were ordained to eter¬ 
nal life believed. 

49 And the word of the Lord was pub¬ 
lished throughout all the region. 


48 And as the Gentiles heard this, they were 
glad, and glorified the word of 1 God: and 
as many as were ordained to eternal life 

49 believed. And the word of the Lord was 
spread abroad throughout all the region. 

1 Many ancient authorities read the Lord. 





184 


A COMMENTARY ON THE ACTS. 


[Acts 13:50-52. 


refer to the disposition or will of men, and not to the ordaining will of God. 
Thus they make it refer to the efficacy of God’s grace, not to his eternal 
purpose, and say that Luke was stating a fact and not setting forth a 
doctrine. 

50. the Jews stirred up the devout . . . women] The gospel was 
published in the region of the Pisidian Antioch, chiefly, as we infer, by the 
apostles, who made their headquarters for some time at that city. The Jews, 
however, did not cease their opposition. They did not move directly them¬ 
selves against the apostles, but through “devout women of honorable estate,” 
R. V. This describes women who were proselytes to the Jewish worship, 
and were of distinction or rank in the city, but whose husbands were prob¬ 
ably Gentiles still. Josephus speaks of the many married women of Damas¬ 
cus who were attached to the Jewish religion: Wars , 2:20, 2. The Jews 
stirred up the women of the upper classes; the women stirred up their Gen¬ 
tile husbands, the “ chief men ” of the city—for it was a Roman colony— 
and thus a persecution was raised, which drove Paul and Barnabas out of 
“ their coasts,” literally, “ out of their boundaries.” Paul refers to this perse¬ 
cution in his second letter to Timothy, 2 Tim. 3:11. 

51. they shook off the dust of their feet . . . and came unto 
Iconium] This was a symbolic act common among Orientals, and a literal 
obedience of our Lord’s command, Matt. 10 :14. It was a sign that the op- 
posers must bear the blame. It also signified that the city was unholy and 
profane. Iconium was 50 miles eastward of Antioch near Mt. Taurus, and 
the capital, “ the Damascus,” of Lycaonia. It is famous in history as the 
cradle of conquering Turks who founded the Ottoman empire. It is now 
called Konieh, a city of about 30,000 population. 

52. the disciples were filled with joy] This refers to the new dis¬ 
ciples, not only in Antioch but in all that region. See v. 49. It was the 
joy of a new faith, which removed the sense of guilt, and gave comfort by 
the presence and power of the Holy Spirit. The persecution was probably a 
sudden tumult aroused by the women who were set on by the Jews, and which 
was quieted as soon as Paul and Barnabas left. 

Suggestive Applications.— 1. Widely-different effects follow the pro¬ 
claiming of the gospel even in the same community. 2. An intense denomi- 
nationalism sometimes makes men blind to the truth, as it did the Jews of 
Antioch. 3. When men reject the gospel, they stir up others, women and 
men, to oppose it. 4. Rejecters of the gospel by their conduct prove them¬ 
selves unworthy of eternal life. 5. Those that have had no gospel privileges 


Common Version. 

50 But the Jews stirred up the devout and 
honourable women, and the chief men of 
the city, and raised persecution against Paul 
and Barnabas, and expelled them out of 
their coasts. 

51 But they shook off the dust of their feet 
against them, and came unto Iconium. 

52 And the disciples were filled with joy, 
and with the Holy Ghost. 


Revised Version. 

50 But the Jews urged on the devout women 
of honourable estate, and the chief men 
of the city, and stirred up a persecution 
against Paul and Barnabas, and cast them 

51 out of their borders. But they shook ofT 
the dust of their feet against them, and 

52 came unto Iconium. And the disciples 
were filled with joy and with the Holy 
Spirit. 







RUINS AT PISIDIAN antioch. ( From a Photograph.) 
The modern village is below, on the plain. 



konieh, site of iconium. (From a Sketch.) 

Looking to the southeast, towards Lystra. The mountains in the distance are in the 

direction of Lystra. 



































































Acts 14:1-3.] PREACHING AND PERSECUTION AT ICONIUM. 


185 


often welcome the missionary and the Bible service. 6. Willful rejecters are 
rightfully left to themselves by gospel workers. 7. Disciples rejoice, though 
the ungodly hate and despise them. 

Preaching and Persecution at Iconium. 14:1-7. 

Analysis. —The mission of Paul and Barnabas at Iconium, vs. 1-7; the 
miraculous cure of a cripple at Lystra—the offer of worship to apostles 
as gods—their refusal of it, and persecution by Jews, vs. 8-19; Paul’s 
escape to Derbe—and return of Paul and Barnabas to Lystra, Iconium and 
Antioch of Pisidia, vs. 20-23; their return to Perga, Attalia and Antioch in 
Syria, and their report to the church, vs. 24-28. 

1. in Iconium,... Jews, and ... Greeks believed] Although Paul 
and Barnabas had been roughly treated by the Jews in Antioch of Pisidia, 
and had declared to them that they would turn to the Gentiles, yet in 
Iconium the apostles after the same fashion go first again into the synagogue 
to proclaim the gospel. Iconium has had the same name and an unbroken 
history from Paul’s time until now. It was a capital city, and on the Roman 
road running from the Propontis southeast to the Mediterranean Sea. Many 
Jews and Greeks also believed. The “Greeks” here are supposed to meau 
Jewish proselytes of the gate who spoke Greek, though it is conceded that 
the Greek term usually designated Gentiles, that is, heathen Greeks. Others 
hold that Gentiles are designated as in contrast with the Jews and those 
attached to their worship. It cannot be certainly decided which class is in¬ 
tended here, or whether both proselytes of the gate and heathen may not be 
designated. The practice of heathen Greeks of attending the synagogue 
worship even at Rome is mentioned in the Greek classics; and it would be 
in accord with the resolve of the apostles to turn to the Gentiles, to understand 
the term to refer to heathen Greeks. The historian usually uses another 
Greek word to designate Greek-speaking Jews and Jewish proselytes. 

2. the unbelieving Jews stirred up the Gentiles] Or, literally, " But 
the disobedient Jews stirred up, and made bad, the souls of the Gentiles 
against the brethren.” The word for “unbelieving” or “disobedient” 
implies more than unbelief, and carries the force of a disobedience that 
reaches open rebellion. The one Greek word for “ made . . . evil affected ” 
is used in an unusual sense, and implies actual harm done; thus the same 
term is used to describe Herod’s cruel persecution in Acts 12:1. 

3. Long time therefore abode they speaking boldly] Or, “Long 


Common Version. 


Revised Version. 


C HAP. XIV.—And it came to pass in Ico¬ 
nium, that they went both together into 
the synagogue of the Jews, and so spake, 
that a great multitude both of the Jews and 
also of the Greeks believed. 

2 But the unbelieving Jews stirred up the 
Gentiles, and made their minds evil affected 
against the brethren. 

3 Long time therefore abode they speaking 
boldly in the Lord, which gave testimony 


14 And it came to pass in Iconium, that 
they entered together into the synagogue 
of the Jews, and so spake, that a great 
multitude both of Jews and of Greeks 

2 believed. But the Jews that were diso¬ 
bedient stirred up the souls of the Gen¬ 
tiles, and made them evil affected against 

3 the brethren. Lons time therefore they 
tarried there speaking boldly in the Lord, 
who bare witness unto the word of his 





186 


A COMMENTARY ON THE ACTS. 


[Acts 14:4. 5. 


time therefore they tarried there speaking boldly in the Lord, who bare 
witness unto the word of his grace.” Some count the text corrupt here, or 
see evidence of “documents” boldly inserted by some editor.* This verse 
in the Revised Version is clear enough except “ therefore.” To what does it 
refer ? Some say to the success noted in v. 1; others to the opposition in v. 
2. That is, the first class of interpreters understand that because of the great 
success of the gospel, the apostles “ therefore ” tarried a long time; the sec¬ 
ond class, that they tarried because of the opposition; which view they say 
is favored by the explanation, in v. 3, of the witness granted by the Lord of 
signs and wonders. Meyer combines the two and explains: “ in consequence 
of that approval, v. 1, and this hostility, v. 2, they spent indeed a consider¬ 
able time in free-spoken preaching, v. 3, but there arose a division among 
the multitude,” v. 4. The “ signs ” is a term for miracles, regarding them as 
proofs or attestations of the apostles’ preaching; “ wonders ” regards the 
miracles as attracting, by their marvellous character, attention to the 
preaching. 

4. with the apostles] Paul and Barnabas are here given this title for 
the first time. It occurs again in verse 14. Barnabas is not separately 
given the title of apostle in the New Testament; hence the designation of 
“apostles” has been interpreted in different ways: 1, as referring to the 
apostles at Jerusalem, or to apostolic teaching; 2, that Barnabas with Paul was 
an apostle in the official sense; 3, that the term is used not in the official, but 
in the primary, sense of any who are sent as missionaries. See John 13:16; 
Rom. 16:7; 2 Cor. 8:23; Phil. 2: 25. In these passages the Greek word is 
from the same stem as those rendered “messenger” and “sent” in the 
English versions. 

5. there was an assault made] Or, “ an onset,” R. V. The Greek 
gives the idea of an intended assault only, abetted by the rulers of the Jew¬ 
ish synagogues, who would have no civil authority. Some, however, infer 
that “rulers” refers to those of the Gentiles as well as of the Jews; but the 
last clause, “to stone them,” was a Jewish and not a Greek or Roman mode 
of punishment, and that seems to limit the “ rulers ” to Jews. There is a 
tradition that at Iconium a lovely maiden named Theckla was converted by 
Paul’s preaching. She was espoused to Thamyris, but refused to marry him 
after her conversion. When Paul was in prison, she is said to have visited 
him by bribing the jailer, and to have been instructed further by Paul. She 
was condemned to death for refusing to marry Thamyris, but was miracu- 


Common Version. 

unto the word of his grace, and granted 
signs and wonders to be done by their hands. 

4 But the multitude of the city was divid¬ 
ed : and part held with the Jews, and part 
with the apostles. 

5 And when there was an assault made 
both of the Gentiles, and also of the Jews 
with their rulers, to use them despitefully, 
and to stone them, 


Revised Version. 

grace, granting signs and wonders to be 

4 done by their hands. But the multitude 
of the city was divided; and part held 
with the Jews, and part with the apostles. 

5 And when there was made an onset both 
of the Gentiles and of the Jews with their 
rulers, to entreat them shamefully, and 


* See Prof. Ramsay’s St. Paul the Traveller , p. 108. 








Acts 14:6-8. J 


PAUL AND BARNABAS AT LYSTRA. 


187 


lously saved; joined Paul in his missionary labors, and died when ninety 
years old. The tradition is preserved in an apocryphal work entitled Acts 
of Paul and Theckla. 

6. They were ware of it, and fled] Or, “became aware of it.” Paul 
and Barnabas were informed of the plot of the Jews, and fled. There is no 
record of their being put in prison at Iconium, and the account of it in the 
apocryphal work before cited is without historic foundation. The order in 
the Revised Version in this verse makes the sense clearer. The mob set 
upon the apostles; but, warned in time, they fled to Lycaonia—first to 
Lystra, then to Derbe, and then into unnamed and obscure towns in that 
region, where the Jews were few or where the apostles could not be found. 
Or, it may mean “they fled into Lycaonia, especially to the part of it that is 
summed up as the cities Lystra and Derbe, and the surrounding Region.” 
So Prof. Ramsay renders the verse: that is, a Region comprising part of 
Lycaonia is distinguished from the rest as consisting of two cities and a 
stretch of cityless territory, not organized on the native pre-Greek village 
system. This the historical student finds was true of that portion of Asia 
Minor between 37 and 72 A.D., and of that limited period only—the period 
when Paul visited it. Thus the minute accuracy of Luke is incidentally 
shown.* Luke’s language is in exact accord with the local titles given to the 
parts of Lycaonia at that time. Those in the Roman or Galatic part called 
the other part the “ Antiochian Region ”; while those of the latter spoke of 
the Roman part as the “ Galatic Region.” The boundaries of Galatia changed 
before the second century, so that the readers of that century were puzzled 
by the account, and this led to changes in the text which appear in the Beza 
manuscript, but are not in the received text. This escape of the apostles was 
in accord with what Christ had commanded, Matt. 10: 23. Wherever they 
went they continued to proclaim the gospel, v. 7. 

Suggestive Applications. —1. The gospel divides men into two classes, 
believers and disbelievers. 2. Opposers need not discourage gospel workers, 
when others are willing to hear. 3. When violence arises workers may and 
should escape if possible. 4. Wherever evangelists go they should bear the 
gospel. 5. Boldness and patience are required for this work, besides piety. 


Paul and Barnabas at Lystra. 14:8-18. 

8. a certain man at Lystra, • • • a cripple] He was “impotent,” 
Greek, “ without power.” Lystra has usually been identified with ruins at 
Bin-bar Kilisheh, “ the thousand and one churches,” about 40 miles south- 


Common Version. 

6 They were ware of it, and fled unto Lys¬ 
tra and Derbe, cities of Lycaonia, and unto 
the region that lieth round about: 

7 And there they preached the gospel. 

8 And there sat a certain man at Lystra, 
impotent in his feet, being a cripple from 
his mother’s womb, who never had walked: 


Revised Version. 

6 to stone them, they became aware of it, 
and fled unto the cities of Lycaonia, 
Lystra and Derbe, and the region round 

7 about: and there they preached the gos¬ 
pel. 

8 And at Lystra there sat a certain man, 
impotent in his feet, a cripple from his 
mother’s womb, who never had walked. 


* See Ramsay’s St. Paul, pp. 110, 111. 







188 


A COMMENTARY ON THE ACTS. 


[Acts 14:9-12. 


ward of Iconium on a high-road to Syria. But Prof. Sterrett, 1885, found 
ruins, an inscription and other ancient evidences about a mile north of the 
village Khatyn Serai, only six hours’ journey south-southwest of Iconium, 
fully proving that as the site of ancient Lystra. An inscription on a marble 
pedestal in situ seemed to identify the site beyond question as that of ancient 
Lystra, and also marked it as made a Roman colony by Augustus. Water 
was so scarce in this region, says Strabo, that it was sold for money. Lystra 
was the home of Timothy, Acts 16:1. The people worshipped Zeus and 
Hermes, translated Jupiter and Mercury in our versions. The native speech 
was not Greek, but some language not understood by the apostles, vs. 11-14. 
Lystra was not a rich city, and had few if any Jews, since no synagogue is 
mentioned. The man was deformed, born a cripple, and no doubt well 
known in the city. 

9. lie had faith to he healed] The poor cripple “ was hearing (imper¬ 
fect tense) Paul speaking,” and hope was awakened in him. Paul, seeing 
that he had faith to be healed, literally “ to be saved,” “ said with a loud 
voice, Stand upright,” etc. The English versions convey the idea that the 
cripple believed he could be made to walk; but the Greek word is the one 
frequently rendered “ to be saved.” It is true that, like almost all words in 
human speech, this primarily meant to be saved from some physical disease 
or danger. But in the New Testament it is used widely in a spiritual sense 
to signify salvation from sin. It is only because of the context that some 
appear to limit it to the healing of the body here. It is better surely to give 
it the wider sense, and include both bodily and spiritual healing. Compare 
this instance with the healing of the lame man at the temple, Acts 3:1-8. 

11. The gods are come down to us] The peculiarities of the speech 
of Lycaonia are now unknown. It may have been a dialect; but whether it 
had affinities with the Greek or the Assyrian, as some say, or with the Cap¬ 
padocian or Celtic, is not known. An old Greek writer, however, tells us 
that there was a language or dialect peculiar to Lycaonia. The fact is stated 
here, without doubt, to explain why the apostles did not sooner restrain the 
people. Their cry was in a dialect not understood by Paul and Barnabas, 
and they did not know what they meant until they saw the offerings. The 
Lycaonians understood Paul speaking Greek, but now spoke among them¬ 
selves, in their excitement, in their native dialect, not understood by Paul. 
This shows that the gift of tongues did not give the apostles power to speak 


Common Version. 

9 The same heard Paul speak : who stead¬ 
fastly beholding him, and perceiving that he 
had faith to be healed, 

10 Said with a loud voice, Stand upright 
on thy feet. And he leaped and walked. 

11 And when the people saw what Paul 
had done, they lifted up their voices, saying 
in the speech of Lycaonia, The gods are 
come down to us in the likeness of men. 

12 And they called Barnabas, Jupiter; and 
Paul, Mercurius, because he was the chief 
speaker. 


Revised Version. 

9 The same heard Paul speaking: who, 
fastening bis eyes upon him, and seeing 

10 that he had faith to be made whole, said 
with a loud voice, Stand upright on thy 

11 feet. And he leaped up and walked. And 
when the multitudes saw what Paul had 
done, they lifted up their voice, saying in 
the speech of Lycaonia, The gods are 
come down to us in the likeness of men. 

12 And they called Barnabas, 1 Jupiter; and 
Paul, 2 Mercury, because he was the chief 


1 Gr. Zeus. 


2 Gr. Hermes. 







Acts 14 :13,14.] 


PAUL AND BARNABAS AT LYSTRA. 


189 


or to understand all dialects in mission work. The Lycaonians saw the heal¬ 
ing ; recognized it as supernatural or done by some power such as they sup¬ 
posed belonged to their gods. So they called Barnabas, Jupiter (Zeus), the 
chief deity, probably because Barnabas was the larger and more impressive 
in appearance, or because he did less, and according to Oriental ideas would 
be the leader; for the Oriental idea is that the chief god sits apart, sending 
his messenger to do his will. And Paul they called Mercurius or Mercury, 
the god of eloquence, since Paul was the active agent; probably smaller in 
stature, as he says, “in presence weak”; yet he did most of the speaking. 
They counted Paul a messenger of God here, and Paul in his Epistle to the 
Galatians says, “ye received me as an angel [messenger] of God,” Gal. 4:14. 
Notice that here the Lycaonians gave Barnabas the chief position, one he 
had occupied when the two apostles set out on the mission. But this they 
did purely from their Oriental idea that the most active person must be the 
messenger of the reserved and more quiet, inactive member of a company. 
Ovid tells of an old Phrygian legend of two persons, Philemon and Baucis, 
who received Jupiter and Mercury, the fabled gods, disguised. The cottage 
where they were guests was turned into a temple, and Philemon and Baucis 
made priest and priestess for life, and changed into trees at death. This 
legend was doubtless familiar to the Lystrians. They would therefore expect 
their gods to visit them disguised in some earthly forms. These worshippers 
were natives, not Kornan colonists, and, as the narrative implies, bilingual; 
that is, they spoke and understood Greek and some native tongue also, and 
in excitement, as was natural, used the latter.* 

13. the priest of Jupiter,. . . brought oxen] When this was done, 
Paul and Barnabas began to understand their intention. The language is 
elliptical; it clearly does not mean that Jupiter was “before the city,” 
though it might mean that a statue of him was there. It probably means 
that there was a temple for his worship “ before the city,” that is, at the 
entrance or gate, as the Revised Version reads. Bullocks and garlands or 
wreaths of flowers were regarded as the most costly and fitting sacrificial 
offerings, both by Jews and Gentiles. The garlands were used to crown the 
heads of the bullocks, and also to adorn the priests, the altar and the temples. 

14. Barnabas and Paul,. . . rent their clothes] Or, “garments.” 
Notice here that as the Lystrians regarded Barnabas as the leading being, he 
is given the leading position by the historian. Rending their garments was 
the customary Oriental mode of expressing great grief or horror, and was 
well suited to arrest the act of the priest and the crowd of people. Notice 


Common Version. 

13 Then the priest of Jupiter, which was 
before their city, brought oxen and garlands 
unto the gates, and would have done sacri¬ 
fice with the people. 

14 Which wlien the apostles, Barnabas and 
Paul, heard of, they rent their clothes, and 
ran in among the people, crying out, 


Revised Version. 

13 speaker. And the priest of 1 Jupiter 
whose temple was before the city, brought 
oxen and garlands unto the gates, and 
would have done sacrifice with the multi- 

14 tudes. But when the apostles, Barnabas 
and Paul, heard of it, they rent their 
garments, and sprang forth among the 

*Gr. Zeus. 


* But see note on Languages of Asia Minor , in Appendix, p. 363. 








190 


A COMMENTARY ON THE ACTS. 


[Acts 14:15-18. 


the vigor of the Revised Version, “ they rent their garments, and sprang 
forth among the multitude, crying out.” 

15. why do ye these tilings?] There was no need to describe the 
things. Their protest would be understood to refer to the proposed offerings. 
But the reason for the protest would not be seen; so they briefly but decid¬ 
edly state the reasons. Compare Peter’s remonstrance to Cornelius, Acts 
10:26. You think we are gods, but we are men of like passions (or nature) 
with you, mortal, full of pain, suffering, want and perils. They regarded the 
gods as immortal, blessed, free from pain, peril and sickness, and far from 
the homes of men, in a serene world of their own. Paul said they came with 
glad tidings, to turn them from these vain things—idolatry is so designated by 
Jews—unto the living God, who made all things. Does he imply that the 
gods that they took Paul and Barnabas to be were dead or imaginary gods ? 
So it seems; and that they had no power, but the living God was the Creator 
of all. It was the most forcible appeal that could be made to a heathen 
crowd. 

16. in times past suffered all nations to walk in their own ways] 

Or, “ in the generations gone.” The Lystrians might ask, as heathen often 
do now, if the living God disapproves of these things, why has he not sent 
some messenger to tell our fathers before us ? Why leave ois to go on in 
wrong ? 

17. lie left not himself without witness] This argument Paul used 
with the Athenians, Acts 17: 27, and more fully in writing to the Romans, 
1:19, 20. He declares God’s providential government of the world; the 
gifts of rain, harvests and temporal blessings witnessed to them that there 
was a living God. Even the heathen, by careful observation of natural events 
about them, might learn of God, is the point of Paul’s argument. That is, 
they were referred to the facts of what in modern times has been called nat¬ 
ural theology, for evidences of God. 

18. scarce restrained they the people] It was hard to quiet the 
people, and to keep them from making the offerings to Paul and Barnabas as 
gods. They barely succeeded in this by their energy and the great demon¬ 
strations accompanying their protest. Here Paul found Timothy, and his 


Common Version. 

15 And saying, Sirs, why do ye these 
things? We also are men of like passions 
with you, and preach unto you that ye 
should turn from these vanities unto the 
living God, which made heaven, and earth, 
and the sea, and all things that are therein: 

16 Who in times past suffered all nations 
to walk in their own ways. 

17 Nevertheless he left not himself with¬ 
out witness, in that he did good, and gave us 
rain from heaven, and fruitful seasons, fill¬ 
ing our hearts with food and gladness. 

18 And with these sayings scarce restrained 
they the people, that they had not done sac¬ 
rifice unto them. 


Revised Version. 

15 multitude, crying out and saying, Sirs, 
why do ye these things? We also are 
men of like 1 passions with you, and 
bring you good tidings, that ye should 
turn from these vain things unto the 
living God, who made the heaven and the 
earth and the sea, and all that in them 

16 is: who in the generations gone by suf¬ 
fered all the nations to walk in their own 

17 ways. And yet he left not himself with¬ 
out witness, in that he did good, and gave 
you from heaven rains and fruitful sea¬ 
sons, filling your hearts with food and 

18 gladness. And with these sayings scarce 
restrained they the multitudes from do¬ 
ing sacrifice unto them. 

1 Or, nature 









Acts 14:19-21.] PAUL STONED; APOSTLES RETURN TO ANTIOCH. 


191 


mother Eunice and his grandmother Lois, all of whom became disciples, 
Acts 16 :1; 2 Tim. 1:5. 

Suggestive Applications. —1. By nature we cannot walk with God. 2. 
We must seek healing from Christ if we would walk with God. 3. God will 
regard true seekers. 4. We may miss a knowledge of God by neglecting to 
note his providential works about us. 5. Good men will refuse to receive 
the honor and praise that belong to God alone. 


Paul Stoned; Apostles Return to Antioch. 14:19-28. 

19. Jews . • • stoned Paul] Now the Jews from Antioch of Pisidia 
and from Iconium followed in their hate and fury, and “ persuaded the mul¬ 
titudes,” proverbially fickle and weak, to mob Paul. The Lystrians were 
offended at the conduct of Paul and Barnabas, who in fact declared that the 
people had made a grievous mistake in their opinion of the apostles. If they 
were not gods, it was easy enough to persuade the people that they must have 
magical powers dangerous to any community. A reversal of feeling followed; 
the Lystrians joined the malicious Jews in stoning the very man whom a few 
hours before they were ready to worship as a god. Paul was dragged out 
of the city unconscious, and left for dead. Notice Luke does not give his 
opinion; he simply says the persecutors considered him dead, and leaves the 
reader to draw his own conclusions. The writer does not try to find marvels 
in this experience; he states facts with the greatest simplicity, and quickly 
passes to the next event. 

20. he rose up, and came into the city] The rising up of Paul and 
entering the city are supposed by many to be the result of a miraculous 
restoration. The narrative may convey this idea, but the language does not 
limit it to that meaning. If Paul was hit with a stone and made unconscious by 
the blow, but not fatally or seriously injured, he might recover from a faint 
or an unconscious state and be able to enter the city. This would answer the 
conditions stated in this verse. 

21. they returned again to Lystra] When they had proclaimed the 
gospel and “ made many disciples,” R. V., in Derbe, about 25 to 35 miles 
southeastward from Lystra, near modern Zosta (Gaius was of Derbe, Acts 
20:4), the apostles returned to the cities that had persecuted them, Lystra, 
Iconium and Antioch of Pisidia. But the narrative implies that on their 
return they met disciples only, giving further instruction to them, and com- 


Common Version. 

19 If And there came thither certain Jews 
from Antioch and Iconium, who persuaded 
the people, and, having stoned Paul, drew 
him out of the city, supposing he had been 
dead. 

20 Howbeit, as the disciples stood round 
about him, he rose up, and came into the 
city: and the next day he departed with 
Barnabas to Derbe. 

21 And when they had preached the gos¬ 
pel to that city, and had taught many, they 
returned again to Lystra, and to Iconium, 
and Antioch, 


Revised Version. 

19 But there came Jews thither from 
Antioch and Iconium: and having per¬ 
suaded the multitudes, they stoned Paul, 
and dragged him out of the city, sup- 

20 posing that he was dead. But as the dis¬ 
ciples stood round about him, he rose up, 
and entered into the city: and on the 
morrow he went forth with Barnabas to 

21 Derbe. And when they had preached the 
gospel to that city, and had made many 
disciples, they returned to Lystra, and to 





192 


A COMMENTARY ON THE ACTS. 


[Acts 14:22-25. 


pleting the organization of a church in each place, as stated in vs. 22 
and 23. 

22. Confirming the souls of the disciples] They strengthened the 
souls of the new converts. The Lord said to Peter, “ when once thou hast 
turned again, stablish (confirm) thy brethren,” Luke 22: 32, R. V. Out of 
his own experience Paul assured these disciples that through much tribulation 
they must enter the kingdom. The word for tribulation implies pressures, 
threshings or struggles. The persecutions and trials now would be followed 
by the possession of the glorious kingdom by and by. This was their hope. 

23. ordained them elders] Or, “ when they had appointed for them 
elders [irpetr^i/repovs] in every church,” R. V. This implies that they formed 
Christian churches with officers similar to those in the Jewish synagogues. 
The word for “ordained” of the Authorized Version or “appointed” 
of the Revised Version is variously explained—1, writers favoring the 
Episcopal form of church government say that it means the imposition of 
hands to set the persons apart for the office of elder; 2, those favoring Pres¬ 
byterian forms say that it means to select and set apart men that may have 
been previously elected or chosen by the disciples; 3, writers favoring Con¬ 
gregational forms of church government hold that it implies a selection of 
officers by the members. A similar difference of view exists in regard to the 
character of the office designated as elder; that is, some hold it to mean a 
local bishop, some a presbyter, teaching or ruling elder, some a deacon or 
church officer in general. In the synagogue the term was applied to the 
chief officer, and also to all the others who regulated the synagogue affairs. 
It would seem fair to infer that it designated a similar position in the early 
Christian church.* 

25. they liad preached the word in Perga] On their first arrival at 
that city, Acts 13 :13, they seem to have gone through without halting. So 
this is the first work at that place; nor were they persecuted or opposed, so 
far as the narrative shows. Perga was on the river Cestrus, about seven 
miles from the sea. The river was navigable to Perga, according to Strabo. 
Attalia or Attaleia was on the sea and plain near the mouth of the Cestrus, 
south of the Pisidian Antioch and close to the mouth of the Catarrhactes, 
another river which fell into the sea across the plain. The apostles hastened 
through Pisidia and Pamphylia to Perga, as v. 24 implies. 


Common Version. 

22 Confirming the souls of the disciples, 
and exhorting them to continue in the faith, 
and that we must through much tribulation 
enter into the kingdom of God. 

23 And when they had ordained them eld¬ 
ers in every church, and had prayed with 
fasting, they commended them to the Lord, 
on whom they believed. 

24 And after they had passed throughout 
Pisidia, they came to Pamphylia. 

25 And when they had preached the word 
in Perga, they went down into Attalia: 


Revised Version. 

22 Iconium, and to Antioch, confirming the 
souls of the disciples, exhorting them io 
continue in the faith, and that through 
many tribulations we must enter into the 

23 kingdom of God. And when they had 
appointed for them elders in every church, 
and had prayed with fasting, they com¬ 
mended them to the Lord, on whom they 

24 had believed. And they passed through 

25 Pisidia, and came to Pamphylia. And 
when they had spoken the word in Perga, 


* For special note on bishops and elders, see Appendix, p. 364. 







Acts 14:26-28.] 


APOSTOLIC COUNCIL ON CIRCUMCISION. 


193 


26. sailed to Antioch] Attalia being an open seaport, they found a 
vessel bound towards Antioch in Syria and “sailed” to that distant city from 
whence they first started upon this missionary journey. There they had 
been “committed” or given up to the grace of God for the work which they 
had now “ fulfilled,” that is, completed. This implies that this mission was 
limited as to extent or time, though that is not stated in the previous narra¬ 
tive; or it may mean that they now completed this part of the mission by 
returning to report to the church that sent them forth. 

27. they rehearsed all that God had done with them] They called 
the church at Antioch of Syria together, and repeated to them the account 
of the experiences through which God had led them, and the way he had 
opened the door of faith to the Gentiles. Mark that they ascribed all the 
things which had been done by them, and all that they had suffered from 
others, to the guiding hand of God. 

The congregation at Antioch was entitled to a full report of their labors. 
They were of that church; it had set them apart and sent them forth at the 
call of the Spirit on this mission. Through their labors the knowledge of the 
kingdom of God had come to the Gentiles also. Here was a distinct broad¬ 
ening of the lines of work for Christian missions. 

28. abode long time] Or, better, “they tarried no little time with the 
disciples,” which is closer to the Greek text. Antioch was a greater com¬ 
mercial centre than Jerusalem, and it was now the centre of missions to the 
Gentiles. Paul and Barnabas would find a wide field in that great city and 
a large opportunity to proclaim the gospel, and also to instruct believers and 
stimulate to special efforts in establishing and spreading Christianity in the 
Homan empire. 

Suggestive Applications. —1. Crowds are fickle; shouting hosanna to¬ 
day and crucify him to-morrow. 2. The Christian goes in the way of duty, 
though it be the way of persecution and death. 3. New converts require 
instruction and strengthening. 4. Weak churches and schools should be 
completed in organization and cared for by Christian laborers. 5. When a 
work is completed, a satisfactory report should be made to those who inau¬ 
gurated it. 


Apostolic Council on Circumcision. 15:1-21. 

Analysis. —A delegation sent from Antioch to Jerusalem about circum¬ 
cision, vs. 1-4; the party of circumcision at Jerusalem, v. 5; a council— 


Common Version. 

26 And thence sailed to Antioch, from 
whence they had been recommended to the 
grace of God for the work which thev ful¬ 
filled. 

27 And when they were come, and had 
gathered the church together, they rehearsed 
all that God had done with them, and how 
he had opened the door of faith unto the 
Gentiles. 

28 And there they abode long time with 
the disciples. 

13 


Revised Version. 

26 they went down to Attalia; and thence 
they sailed to Antioch, from whence they 
had been committed to the grace of God 
for the work which they had fulfilled. 

27 And when they were come, and had 
athered the church together, they re- 
earsed all things that God had done with 

them, and how that he had opened a door 

28 of faith unto the Gentiles. And they 
tarried no little time with the disciple*. 






194 


A COMMENTARY ON THE ACTS. 


[Acts 15. 


Peter urges salvation by grace, vs. 6-12; James urges liberty for Gentiles, vs. 
13-21; the decision of the council is for liberty, vs. 22-29; it is sent by special 
delegates to Antioch, vs. 30-34; Paul and Barnabas contend over Mark, vs. 
35-38; Barnabas and Mark go to Cyprus—Paul with Silas goes on a second 
missionary journey, vs. 39-41. 

This chapter gives an account of one of the greatest controversies in the 
history of Christianity. This question was about the necessity of circum¬ 
cision, and, in fact, of the continued observance of the ceremonial law as a 
condition of salvation and of admission into the Christian church. The 
Jewish Christians, called legalists and Judaizers, held that the ceremonial 
law of Moses was still in force, and that all converts to Christianity, Gentile 
as well as Jew, should observe it, and hence that Gentiles must be circum¬ 
cised in order to be Christians in good standing in the church. This meant that 
all Gentiles must accept Judaism before they could become good Christians. 

Paul and Barnabas held that Jesus Christ had once for all fulfilled the 
ceremonial law, which was meant to be transient. This made it unnecessary 
for Gentiles to observe circumcision and sacrificial offerings. Hence the 
Gentiles might become good Christians by simple faith in Christ and obe¬ 
dience to him without submitting to circumcision or to any of the distinctive 
rites of the Jewish religion. The church at Antioch had decided by its 
practice that Gentiles need not observe the ceremonial law to be saved. But 
Jewish Christians came from Judaea, declaring that unless Gentile Christians 
submitted to circumcision they could not be saved. The contention was 
sharp; it was rending the church ; so it was agreed to send a delegation with 
Paul and Barnabas to Jerusalem to submit the question to the apostles and 
the mother church. The decision was along the lines of liberty and equality 
for the Gentiles in the Christian church. Paul’s account of this controversy 
in Gal. 2:1-10 should be carefully compared with the narrative in Acts 
15:1-29. But these two accounts must not be understood certainly to 
relate to the same visit of Paul to Jerusalem; for from Gal. 2:1-10 Paul 
seems to be describing his second visit to Jerusalem, while Luke in Acts 15 
appears to be narrating Paul’s third visit to Jerusalem. Prof. Ramsay has 
ably discussed this, and decides against the views of nearly all scholars. lie 
holds that the visit was made at the instance of the church at Antioch and 
not by divine revelation, as was the visit described in Gal. 2:1-10* 

Only two other questions in the history of Christianity approach this in 
importance: 1, the Trinitarian and Arian controversies in the fourth cen¬ 
tury, decided by the council of Nice, 325 a.d., in favor of the Trinitarian 
view; 2, can a sinner be justified by works or by faith alone? which the 
Protestant Reformation decided in the sixteenth century in favor of justifi¬ 
cation by faith. 

The Judaizing views continued to prevail in Jerusalem and elsewhere in 
the face of this decision of the apostolic council. See Acts 21 :17-26; 
22:21; 26:20. But the fall of Jerusalem and the destruction of the temple 
crushed the influence of the Judaizing party in Christian churches. 


* See Ramsay, St. Paul , etc., pp. 154, 155. 






Acts 15:1-4.] 


APOSTOLIC COUNCIL ON CIRCUMCISION. 


195 


1. certain men .. . from Judea taught] Or, “were teaching.” Who 
these Judaizing teachers were is not stated. Some suppose that Peter may 
have been among them, or that he agreed to their views. Paul tells the 
Galatians of a visit Peter made to Antioch, and of a similar controversy he 
had with Peter on this subject at that city, Gal. 2:12-16. Compare also 
Acts 15:24. Others think the language of Gal. 2:6-10 implies that the 
council had been held in Jerusalem, and Peter’s visit at Antioch was later. 
This is not certain, however; and whether Peter was at Antioch before or 
after the council at Jerusalem must remain an undecided question. These 
teachers insisted upon circumcision as a necessary condition of salvation. 

2. Paul and Barnabas had no small dissension . . . with them] 
Paul and Barnabas were on the same side of liberty for the Gentiles at this 
time. At Peter’s visit to Antioch Barnabas was carried away also by the 
Judaizing teachers, Gal. 2:13. The dissension was very serious, and evi¬ 
dently threatened to divide the church at Antioch. If we accept the Re¬ 
vised reading, which substitutes “ the brethren ” for “ they ” of the Common 
Version, the majority of the church agreed to appoint Paul, Barnabas and 
others as delegates to place the question before the apostles and elders at 
Jerusalem. If, as commonly supposed, this is the visit mentioned in Gal. 
2:1, then Titus was perhaps among those “ others.” This council is usually 
placed about 50 a.d. Peter appears in connection with this question a fickle 
and fallible rather than an infallible guide of the church, such as the Roman 
Catholic theory of papal infallibility would make him. The Greek word for 
“ question ” implies a point that is in dispute. 

3. caused great joy] The delegation “ being brought on their way,” 
or literally “ having been sent forth,” as with an escort, they tell the story 
of the conversion of the Gentiles on their way to Jerusalem, especially in 
Phoenicia and Samaria, where Christian churches had been established for 
10 or 15 years, and they brought great joy to all the brethren. Probably 
the joy would be increased by the fact that many of those who entertained 
the apostles by the way were also Gentiles or Samaritans, and would naturally 
favor liberty, as well as feel glad that the gospel was gaining so many souls 
among the heathen. 

4. they declared all things that God had done] The brethren from 


Common Version. 

C HAP. XV.—And certain men which came 
down from Judea taught the brethren, 
and said, Except ye be circumcised after the 
manner of Moses, ye cannot be saved. 

2 When therefore Paul and Barnabas had 
no small dissension and disputation with 
them, they determined that Paul and Bar¬ 
nabas, and certain other of them, should 
go up to Jerusalem unto the apostles and 
elders about this question. 

3 And being brought on their way by the 
church, they passed through Phenice and 
Samaria, declaring the conversion of the 
Gentiles: and they caused great joy unto 
all the brethren. 

4 And when they were come to Jerusalem, 
they were received of the church, and of the 


Revised Version. 

15 And certain men came down from 
Judaea and taught the brethren, saying , 
Except ye be circumcised after the custom 

2 of Moses, ye cannot be saved. And when 
Paul and Barnabas had no small dissen¬ 
sion and questioning with them, the breth¬ 
ren appointed that Paul and Barnabas, 
and certain other of them, should go up 
to Jerusalem unto the apostles and elders 

3 about this question. They therefore, be¬ 
ing brought on their way by the church, 
passed through both Phoenicia and Sama¬ 
ria, declaring the conversion of the Gen¬ 
tiles : and they caused great joy unto all 

4 the brethren. And when they were come 
to Jerusalem, they were received of the 





196 


A COMMENTARY ON THE ACTS. 


[Acts 15:5 


Antioch were received by the church first (notice the order) and by the apos* 
ties and elders. How many and which of the apostles were still there or made 
their headquarters there we do not know, but Luke’s language implies that 
the majority of them were there; the church is noted first in order: 1, this 
visit is regarded by many as the same that Paul refers to in Gal. 2:1-9. If 
this is so, then John was present as well as James and Peter; 2, but some 
recent scholars identify the visit of Gal. 2 with another visit, perhaps that 
noted in Acts 11:30; 12:25; or 3, with that in Acts 18:22. In Gal. 2: 2 it 
is said Paul went up “ by revelation,” whereas in this chapter he is said to 
have gone by appointment of the church at Antioch. Why may not both 
statements be true? Paul and the church at Antioch received divine direc¬ 
tions in other things: as in sending forth Barnabas and Saul on a mission, 
Acts 13:2; forbidding them to go into Asia or Bithynia, and directing them 
to go into Macedonia, Acts 16: 6-9; and to labor in Corinth, Acts 18: 9, 10. 

Some therefore place the Galatian visit—1, between the council at Jeru¬ 
salem and the separation of Paul and Barnabas, as Farrar, Conybeare and 
Howson, Meyer, and Alford ; others, as Lewin, 2, place it after Paul’s second 
missionary journey, Acts 18 22, 23. But there are serious objections to 
these views. Against the second view Plumptre shows—1, it is not easy to 
place the required 14 years of Gal. 2: 2 between the visit of Acts 9:27 and 
that of Acts 11:30; 2, the latter visit was simply to carry the aid needed to 
Jerusalem; 3, the question of circumcision had not then been raised after its 
apparent settlement in the case of Cornelius; 4, had the agreement of Gal. 
2:9 preceded the council, we should have expected it to be referred to in that 
discussion. Against the third view he points out—1, that the interval would 
have been more than 14 years ; 2, that it is unlikely that the question would 
have come up again as stated in Gal. 2:11-16 after the decision by the 
council. It is more probable, therefore, that the visit to Jerusalem, men¬ 
tioned in Gal. 2:2, is the same as this at the time of the council, though 
possibly it may refer to some earlier visit. The objections to this are—1, 
that Acts 15 makes no mention of Titus; and 2, Gal. 2 makes no mention 
of the council. But these omissions tell as strongly against the other visits. 
The weight of evidence favors the identity of their visit to the council, and 
that to Jerusalem named in Gal. 2:2.* 

5. rose up • • . of the Pharisees] This verse is not a continuation of 
the report of the brethren from Antioch, but a statement of the historian 
showing what took place when they made that report. Here for the first 
time we incidentally learn that some of the Pharisees had become disciples. 


Revised Version. 

church and the apostles and the elders, 
and they rehearsed all things that God 
5 had done with them. But there rose up 
certain of the sect of the Pharisees who 
believed, saying, It is needful to circum¬ 
cise them, and to charge them to keep the 
law of Moses. 


* But see Ramsay, St. Paid, p. 154, who holds that Gal. 2:2 refers to some visit before 
the council was held. 


Common Version. 

apostles and elders, and they declared all 
things that God had done with them. 

5 But there rose up certain of the sect of 
the Pharisees which believed, saying, That 
it was needful to circumcise them, and to 
command them to keep the law of Moses. 









ACTS 15:6-10.J APOSTOLIC COUNCIL ON CIRCUMCISION. 


197 


No doubt those who made the disturbance at Antioch went out from among 
this number. So now this Pharisaic party advocate in Jerusalem the same 
views that threatened to divide the church at Antioch. It was evident that 
the question must be considered, all parties heard, and the matter fairly 
decided. 

6. the apostles and elders came together] Or, “ the apostles and the 
elders were gathered together,” B. V., implying a meeting for deliberation. 
It was composed not of the apostles alone, but of the elders and it is fair 
to assume of the brethren also, since they are joined in the letter announcing 
the decision. See v. 23. 

7. when there had been mueh disputing, Peter rose up] Or, “when 
there had been much questioning.” The Greek word for “ disputing ” or 
“ questioning ” usually signifies “ to seek ” and “ to inquire,” conveying the 
idea that there was considerable trouble to get the facts clearly before the 
council, rather than that there were long or formal disputes over the real issue. 
There was much questioning to bring out all the facts, perhaps some disputes 
before all agreed what the facts were. When the real question to be decided 
was clearly before them, and no doubt various solutions suggested that were 
not fully satisfactory, then Peter spoke. He shows little impetuosity here, if 
the experience noted in Gal. 2:11 took place before this, as conjectured above, 
Peter would naturally have waited for others to free their minds. He now 
reminds them of his early call of God to preach to the Gentiles, referring to 
the case of Cornelius and to the result of that preaching. God moreover, 
who knoweth the heart, witnessed that their conversion was sincere; and 
approved by giving the Holy Spirit to them in a miraculous way, as he had 
to the Jewish converts on the day of Pentecost. This proved that God 
granted faith and the Spirit without regard to circumcision, to Gentile as 
freely as to Jew, when the former truly repented; their hearts were cleansed, 
though the Jew might regard them as outwardly unclean. Notice the care¬ 
ful choice of the words “ cleansing their hearts by faith ” ; so then they were 
clean, without observing the ceremonial law, for God had cleansed them. 

10. why tempt ye God] As God had witnessed in so plain a way to the 
faith of the Gentiles, why should they question the facts, or ask or expect 


Common Version. 

6 f And the apostles and elders came to¬ 
gether for to consider of this matter. 

7 And when there had been much disput¬ 
ing, Peter rose up, and said unto them, Men 
and brethren, ye know how that a good 
while ago God made choice among us, that 
the Gentiles by my mouth should hear the 
word of the gospel, and believe. 

8 And God, which knoweth the hearts, bare 
them witness, giving them the Holy Ghost, 
even as he did unto us; 

9 And put no difference between us and 
them, purifying their hearts by faith. 

10 Now therefore why tempt ye God, to 
put a yoke upon the neck of the disciples, 
which neither our fathers nor we were able 
to bear? 


Revised Version. 

6 And the apostles and the elders were 
gathered together to consider of this 

7 matter. And when there had been much 
questioning, Peter rose up, and said unto 
them. 

Brethren, ye know how that i a good 
while ago God made choice among you, 
that by my mouth the Gentiles should 
hear the word of the gospel, and believe. 

8 And God, who knoweth the heart, bare 
them wit ness, giving them the Holy Spirit, 

9 even as he did unto us; and he made no 
distinction between us and them, cleans- 

10 ing their hearts by faith. Now therefore 
why try ye God, that ye should put a yoke 
upon the neck of the disciples, which 
neither our fathers nor we were able to 
i Gr. from, early days. 





198 


A COMMENTARY ON THE ACTS. 


[Acts 15:11-15. 


stronger proofs of God’s will in the matter ? It was unbelief like that of the 
fathers. It was putting upon Gentile disciples a burden which the Jews 
themselves were unable to bear. It was in fact requiring the Gentiles to 
keep the law as the Pharisees interpreted it. This Jesus had said men were 
unable to bear. See Matt. 23: 4. 

11. through the grace of the Lord Jesus Christ we shall he saved] 

Why should they be in bondage to the law ? for even we ourselves do not 
look for salvation by law, but by grace. This closes the historian’s record in 
the Acts concerning Peter. Sacred history does not state where he labored 
after this, nor how his life ended. 

12. Then all the multitude kept silence] The council was attended 
then by a great many besides the apostles and elders. It was in order now 
for the assembly to hear from Barnabas and Paul a report of the witness 
God had given to the Gentiles through them. Barnabas is here again placed 
first. Perhaps since he had gone out from Jerusalem to Antioch, and had 
introduced Paul both at Jerusalem and at Antioch, he was expected first to 
explain or justify his course. Moreover, this verse may imply that the 
Pharisaic party had led in the questionings and discussions, noted in v. 7, 
before Peter made his formal address. Now the assembly wished to hear the 
other side more fully. The wisdom and force of their method of defence 
should be noted ; the strongest argument they could use was to relate what 
signs and wonders God had wrought among the Gentiles. The best proof 
for any work of God is simply to relate what God has done. If God accepts 
of Gentiles, what were they that they should reject them ? 

13. James answered] This was not James the son of Zebedee, for 
Herod had killed him, Acts 12:2. But it was James, some say the Lord’s 
brother, Gal. 1:19, but not an apostle, John 7:5; others say that this 
James was an apostle, and therefore James son of Alphseus, and probably a 
cousin of Jesus. He was recognized as a leader, and apparently a presiding 
officer at this meeting. Paul calls him “a pillar” of the church, Gal. 2:9. 
His address is candid, clear, judicious, and his conclusion accepted by the 
whole church apparently without further discussion. The name Symeon 
given to Peter is a form found here and in 2 Pet. 1:1, R. V., for Simon. 

15. to this agree the words of the prophets] The work of God re¬ 
ported by Simon Peter agreed with the word of God found in the prophets. 


Common Version. 

11 But we believe that through the grace 
of the Lord Jesus Christ we shall be saved, 
even as they. 

12 Then all the multitude kept silence, 
and gave audience to Barnabas and Paul, 
declaring what miracles and wonders God 
had wrought among the Gentiles by them. 

13 And after they had held their peace, 
James answered, saying, Men and brethren, 
hearken unto me: 

14 Simeon hath declared how God at the 
first did visit the Gentiles, to take out of 
them a people for his name. 

15 And to this a^ree the words of the 
prophets; as it is written, 


Revised Version. 

11 bear ? But we believe that we shall be 
saved through the grace of the Lord Je¬ 
sus, in like manner as they. 

12 And all the multitude kept silence; and 
they hearkened unto Barnabas and Paul 
rehearsing what signs and wonders God 
had wrought among the Gentiles by them. 

13 And after they had held their peace, 
James answered, saying, 

14 Rrethren, hearken unto me: Symeon 
hath rehearsed how first God did visit the 
Gentiles, to take out of them a people for 

15 his name. And to this agree the words 
of the prophets; as it is written, 






Acts 15:16-20.] APOSTOLIC COUNCIL ON CIRCUMCISION. 


199 


Then James quotes quite freely from Amos 9:11, 12. It is apparently a 
paraphrase of the Septuagint, and hence some infer that this discussion was 
in the Greek, not in the Hebrew, language. This prophecy is interpreted 
by James as a distinct foretelling of the calling of the Gentiles, and their 
admission to the kingdom; a plan known and therefore purposed of God 
from the beginning of the world; that is, if the Revised reading is adopted. 
The variation from the Old Testament in v. 17 is not so great as it might 
seem to the English reader. Edom as the hereditary enemy of Israel is 
taken to mean all non-Israelites, that is, the Gentiles. James desires to call 
the attention of the church to the signs reported by Simon, Paul, and Bar¬ 
nabas, as indicating in connection with the prophecies that it was a part of 
the divine plan to have a new order of worship take the place of the old. 
They must have a care, as Gamaliel warned the Sanhedrin, not to be found 
fighting against God. The spiritual house of David is to be rebuilt by 
believers coming from all the nations to seek the Lord. 

19. Wherefore . . . trouble not them] Notice the Revised Version, 
“ Wherefore my judgement is, that we trouble not them.” The language can¬ 
not fairly be pressed to signify strictly a judicial sentence, as if he intended 
to pronounce the decision of the entire council or church. He does not 
assume the position of supreme ecclesiastical judge, or issue a papal bull or 
archbishop’s decree. It is rather an expression of his personal opinion of 
what is wise. The Roman Catholic version reads “I judge,” but the older 
WycklifFe’s version reads “ I deem.” The decision or decree of the council 
follows later, and is embodied in its letter, vs. 23-29. 

20. abstain from pollutions of idols,. . fornication,. . strangled, 
. . . blood] Here are four things forbidden; sins to which the Gentiles 
were peculiarly addicted. The word for “ pollutions” is not in classic Greek, 
but is in the Greek version of Dan. 1:8; Mai. 1:7, and means “ defiled.” 
They were alike contrary to Jewish and Christian law. His advice was, in 
effect, not to enforce circumcision on the Gentiles, but to forbid them the use 
of sacrifices offered to idols, which every Jew regarded as polluted and not 
fit for use; that they keep from all forms of licentiousness—a sin which grew 


Common Version. 

16 After this I will return, and will build 
again the tabernacle of David, which is fall¬ 
en down; and I will build again the ruins 
thereof, and I will set it up: 

17 That the residue of men might seek after 
the Lord, and all the Gentiles, upon whom 
my name is called, saith the Lord, who 
doeth all these things. 

18 Known unto God are all his works from 
the beginning of the world. 

19 Wherefore my sentence is, that we 
trouble not them, which from among the 
Gentiles are turned to God: 

20 But that we write unto them, that they 
abstain from pollutions of idols, and from 
fornication, and from things strangled, and 
from blood. 


Revised Version. 

16 After these things I will return, 

And I will build again the tabernacle 
of David, which is fallen ; 

And I will build again the ruins thereof, 
And I will set it up: 

17 That the residue of men may seek after 

the Lord, 

And all the Gentiles, upon whom my 
name is called, 

18 Saith the Lord, 1 who maketh these 

things known from of old. 

19 Wherefore my judgement is, that we trou¬ 
ble not them who from among the Gen- 

20 tiles turn to God: but that we 2 write un¬ 
to them, that they abstain from the pollu¬ 
tions of idols, and from fornication, and 

1 Or, who doeth these things which were known 
s Or, enjoin them 





200 


A COMMENTARY ON THE ACTS. 


[Acts 15:21, 22. 


out of their corrupt worship of idols, since courtesans were often priestesses 
in the temple of Aphrodite, and prostitution was common in the religious 
rites of Babylon, Cyprus and Corinth.* The last two concessions were to be 
followed out of deference to their Jewish fellow disciples. It was the law of 
Christian forbearance which James here follows in his advice. It was a 
compromise not of principles but in non-essentials. 

21. For Moses . . . being read] There are three or more interpreta¬ 
tions of this verse: 1, some hold that James answers an anticipated objection 
which Jewish Christians might make, viz., that by allowing such liberty the 
law of Moses would be soon disregarded; 2, others, that they would write to 
Gentile Christians only, since it was unnecessary to write Jewish Christians, 
for they had the law; 3, that the law being read every Sabbath, the division 
and contention would be kept up unless the Gentile Christians observed the 
four rules here stated. It was an effort to reconcile the parties by mutual 
concessions in love. Jewish Christians need not give up circumcision; they 
should not insist upon its observance by Gentile Christians, but only ask that 
they follow the four rules. The advice if followed would reconcile the two. 
Whatever was permanent and for the moral and spiritual good of disciples 
in the law would be gained, as it should be, for Christ came to fulfill the law. 

Suggestive Applications. — 1 . The apostolic church had its dissensions; 
some of them serious. 2. Even apostles had grave differences of views. 3. 
Out of human ignorance and weakness God will perfect his church, and bring 
harmony and love. 4. The ceremonial worship of the Old Testament was an 
unnecessary burden under the gospel. 5. The gospel offered spiritual liberty, 
but not spiritual recklessness in conduct. 6. Salvation in the new as in the 
old way must be of grace and by faith. 7. The law makes way for the gospel; 
Moses, Elijah and John the Baptist for Christ. 


The Council’s Decision and Delegation to Antioch. 15: 22-35. 

22. Then pleased it the apostles and elders, with the whole church] 

Or, “ Then it seemed good to the apostles and the elders, with the whole 
church, to choose men out of their company, and send them to Antioch,” 
R. V. Observe that the whole church take this action and make this decision, 
and not the apostles alone, nor the apostles and elders without the congrega¬ 
tion. The members of council appoint two “ chief men ” of their number to 
go to Antioch with Paul and Barnabas to bear their decision and to certify 


Common Version. 


Revised Version. 


21 For Moses of old time hath in every city 
them that preach him, being read in the syn¬ 
agogues every sabbath day. 

22 Then pleased it the apostles and eld¬ 
ers, with the whole church, to send chosen 
men of their own company to Antioch with 
Paul and Barnabas; namely , Judas sur- 
named Barsabas, and Silas, chief men among 
the brethren: 


21 from what is strangled, and from blood. 
For Moses from generations of old hath in 
every city them that preach him, being 
read in the synagogues every sabbath. 

22 Then it seemed good to the apostles and 
the elders, with the whole church, to 
choose men out of their company, and 
send them to Antioch with Paul and Bar¬ 
nabas; namely, Judas called Barsabbas, 
and Silas, chief men among the brethren: 


* See Lecky, Hist, of European Morals , chap. 5. 








ACTS 15 : 23, 24.] THE COUNCIL’S DECISION AND DELEGATION TO ANTIOCH. 201 


to it, and also to explain the reasons and the circumstances which led to its 
adoption. Of Judas Barsabas nothing further is certainly known. Some 
have oonjectured that he is the same as the Joseph Barsabas nominated to 
succeed Judas, Acts 1: 23, or his brother. In v. 32 he is called a prophet, 
hence some think he was one of the seventy, Luke 10:1. But these are mere 
conjectures. Silas—a contraction of Silvanus—was also a prophet, v. 32, and 
became the chosen companion of Paul in his later missionary labors. The 
three regions named, Antioch, Syria and Cilicia, give some idea of the spread 
of Christianity and of the extent of this dissension between Jewish and Gen¬ 
tile Christians. 

23. The apostles and elders and brethren] The message is from the 
church and council. It begins with an official attestation of their authority 
after the manner of Oriental documents. There is a variation in the Greek 
text at the opening of the letter. The earlier manuscripts read, “ The apos¬ 
tles and elders and brethren/’ as in the Common English Version. The 
later manuscripts and amended Greek text read as in the American Revision, 
“ The apostles and the elders, brethren,” omitting the second “and.” The Eng¬ 
lish Revisers read, “ The apostles and the elder brethren ”; but this makes an 
adjective of a probable noun, thus amending rather than rendering the Greek. 
If the Common Version is adopted three classes of persons joined in the mes¬ 
sage ; the English Revisers make only two classes. It is clear from v. 22 
that the members joined in appointing the delegates, for it is there distinctly 
noted that the “whole church” joined with “the apostles and the elders.” 
It is very improbable that the members were excluded from those sending 
the message after having joined in the appointment of the messengers. The 
decision bore the sanction of the entire congregation as well as of the apostles 
and elders. The greeting is cordial; the decision is addressed to Gentile 
brethren in Syria and Cilicia; a presumption that the dissension had not 
spread beyond this territory, or that dealing with it in the churches of these 
regions would settle it for any beyond these bounds. 

24. certain which went out from us ... to whom we gave no . . . 
commandment] The clause “ saying, Ye must be circumcised, and keep the 
law ” is omitted in four of the oldest manuscripts. This verse implies that 
some had claimed to have the authority of the apostles and the church at 
Jerusalem to insist upon certain troublesome rites, as circumcision and the 
observance of the ceremonial law, see v. 1. This claim is flatly declared to 


Common Version. 

23 And they wrote letters by them after 
this manner: The apostles and elders and 
brethren send greeting unto the brethren 
which are of tne Gentiles in Antioch and 
Syria and Cilicia: 

24 Forasmuch as we have heard, that cer¬ 
tain which went out from us have troubled 
you with words, subverting your souls, say¬ 
ing, Ye must be circumcised, and keep the 
law; to whom we gave no such command¬ 
ment: 


Revised Version. 

23 and they wrote thus by them, iTlie 
apostles and the elders, brethren, unto 
the brethren who are of the Gentiles in 
Antioch and Syria and Cilicia, greeting • 

24 Forasmuch as we have heard that certain 
2 who went out from us have troubled 
you with words, subverting your souls; 


1 Or, The apostles and the elder brethren 

2 Some ancient authorities omit who went out, 







202 


A COMMENTARY ON THE ACTS. 


[Acts 15:25-2a 


be without authority or foundation. It was declared to be hurtful, “ sub¬ 
verting your souls,” meaning (theGreek means) “to carry away” or “to dis¬ 
mantle,” as a fortress, hence that it tended to overturn their faith and destroy 
their souls. Compare Acts 15 :1 and Gal. 2 : 4, 13. 

25. being assembled with one accord] Better, “ having come to one 
accord,” R. V.; for this admits that diversity of views had existed even 
among those at Jerusalem on the questions, but that they had considered the 
matter, and as a result had come to one mind. Therefore they sent two 
brethren highly esteemed to bear their message with Barnabas and Paul, 
whom they commend as “beloved” not only, but as having risked their lives 
for the gospel. This shows how highly the apostles valued mission work; 
for they refer to Barnabas and Paul as risking their lives, and not to Judas 
and Silas, a fact which the Greek text makes clear, though the English idiom 
may leave it in doubt. Notice too that Barnabas is put first, as would be 
natural for the Jerusalem Christians to do, since they knew him best. This 
is an undesigned coincidence showing the genuineness of the letter here pre¬ 
served to us. 

27. who shall also tell you the same] Literally, “We have there¬ 
fore sent Judas and Silas, also themselves by discourse telling the same 
things.” They would testify to the genuineness of the message, the harmony 
with which it was finally framed, the great esteem in which Barnabas and 
Paul were held for their work’s sake by the apostolic church; and having 
shared in the discussion and settlement of the question, Judas and Silas 
would be able to answer inquiries, and be fitted to restore harmony and good 
feeling between the factions of the church at Antioch. 

28. seemed good to the Holy Ghost] The apostolic congregation 
claimed to speak in accord with the will of the Holy Spirit. They admit 
that the four rules may be regarded in some sense as a “ burden,” but, as the 
language implies, only a light and necessary one, probably because some of 
the things required, as the first and last two, were concessions to Jewish 
prejudices in the interest of harmony. See above under v. 20. Hooker 
suggests that this council at Jerusalem had so great authority and credit 
because it was in harmony with the will of the Holy Spirit, Ecd. Polity , 8 : 6. 

29. ye shall do well. Fare ye well] Or, “ it shall be well with you. 


Common Version. 

25 It seemed good unto us, being assem¬ 
bled with one accord, to send chosen men 
unto you with our beloved Barnabas and 
Paul, 

26 Men that have hazarded their lives for 
the name of our Lord Jesus Christ. 

27 We have sent therefore Judas and Silas, 
who shall also tell you the same things by 
mouth. 

28 For it seemed good to the Holy Ghost, 
and to us, to lay upon you no greater bur¬ 
den than these necessary things; 

29 That ye abstain from meats offered to 

idols, and from blood, and from things stran- | 
gled, and from fornication: from which if 
ye keep yourselves, ye shall do well. Fare 
ye well. | 


Revised Version. 

25 to whom we gave no commandment; it 
seemed good unto us, having come to one 
accord, to choose out men and send them 
unto you with our beloved Barnabas and 

26 Paul, men that have hazarded their lives 
for the name of our Lord Jesus Christ. 

27 We have sent therefore Judas and Silas, 
who themselves also shall tell you the 

28 same things by word of mouth. For it 
seemed good to the Holy Spirit, and to us, 
to lay upon you no greater burden than 

29 these necessary things; that ye abstain 
from things sacrificed to idols, and from 
blood, and from things strangled, and 
from fornication; from which if ye keep 
yourselves, it shall be well with you. 
Fare ye well. 





Acts 15 :30-34. j THE COUNCIL’S DECISION AND DELEGATION TO ANTIOCH. 203 


Fare ye well.” The last three words are expressed by one word in Greek— 
literally, “ be ye strong ”—the more common way for Greeks to close letters, 
and resembles our western mode of closing correspondence. They were to 
abstain from “blood,” though the Gentiles had no scruples about eating 
blood, and some regarded it as a special delicacy; so Homer speaks of it, 
Odyssey, 18 : 44. 

30. they delivered the epistle] The four, Barnabas, Paul, Judas and 
Silas, “were dismissed” on this mission, implying some formal mode of 
starting them, perhaps by a religious service. Notice that the message is 
not called a judgment, sentence, order or decree. It is merely an “ epistle,” 
meaning literally “ sent,” as a dispatch or a letter. When the delegation 
reached Antioch a formal assembly was called and the letter formally deliv¬ 
ered. Notice this decision was not directed to the Galatian churches, where 
a similar feeling prevailed as we know from Paul’s letter to them. It was 
carefully addressed to the church at Antioch, the one that had asked for 
advice. Yet those churches received the decision later, see Acts 16: 4. 
Antioch was the centre of church organization in Syria and Cilicia, hence 
all the churches in those provinces would accept the decision. 

31. they rejoiced for the consolation] The letter was read aloud, as 
the Greek word usually signifies. All parties appear to have been satisfied 
with the position taken in the letter. The assembly must have been intensely 
excited as the letter, sealed and formally tied, was opened and read aloud no 
doubt by Barnabas, “ the son of consolation.” There would be joy to Gentile 
and disappointment to Jewish Christians. The Gentile converts had gained 
the main point, freedom from circumcision; but the Jewish Christians would 
be somewhat pacified by the concessions which their Gentile brethren were 
urged to make in behalf of their Mosaic customs. So after Judas and Silas 
had “exhorted,” or strictly “comforted,” them with “many words” (lit¬ 
erally, “much discourse”), all dissension ceased. Judas and Silas were 
prophets, that is, teachers, but they had not been on either side in the 
dissension at Antioch, so all parties agreed to the decision in peace and 
harmony. 

33. they were let go in peace . .. unto the apostles] Or, “ unto those 
that had sent them forth.” Not merely that they were allowed to go away 
quietly, but that they went with a prayer or blessing of peace. This implies 


Common Version. 

30 So when they were dismissed, they came 
to Antioch: and when they had gathered 
the multitude together, they delivered the 
epistle: 

31 Which when they had read, they rejoiced 
for the consolation. 

32 And Judas and Silas, being prophets also 
themselves, exhorted the brethren with 
many words, and confirmed them. 

33 And after they had tarried there a space, 
they were let go in peace from the brethren 
unto the apostles. 

34 Notwithstanding it pleased Silas to abide 
there still. 


Kevised Version. 

30 So they, when they were dismissed, 
came down to Antioch ; and having gath¬ 
ered the multitude together, they deliv- 

31 ered the epistle. And when they had read 
it, they rejoiced for the 1 consolation. 

32 And Judas and Silas, being themselves 
also prophets, 2 exhorted the brethren 
with many words, and confirmed them. 

33 And after they had spent some time there , 
they were dismissed in peace from the 
brethren unto those that had sent them 


1 Or, exhortation 2 Or, comforted 





204 


A COMMENTARY ON THE ACTS. 


[Acts 15 : 35, 36. 


the completeness of the harmony which had come to the church at Antioch. 
The apostles and church at Jerusalem would expect, and would be entitled 
to have, an official report of the reception of their message and messengers 
and the effect produced at Antioch. If v. 34 is genuine, Judas appears to 
have returned alone to make the report. But as that verse is not found in 
the best old manuscripts, it is more probable that Silas also returned, as v. 
33 implies, and again came in time to Antioch to accompany Paul on a mis¬ 
sionary journey, as stated in v. 40. 

35. Paul... and Barnabas continued in Antioch] This verse shows 
that the church at Antioch had many able teachers and workers, “many 
others” besides Paul and Barnabas. Perhaps Ignatius, Euodius and Poly¬ 
carp may have been among them. Some, as Meyer and Spence, place the 
dispute between Paul and Peter mentioned in Gal. 2:11-16 during this time; 
but it seems very Improbable that so soon after the return of Judas and 
Silas, and after the address of Peter himself before the council, he should 
have taken a position so contrary to the one he advocated at the council. 
Plumptre is inclined to connect that incident with the visit of Paul noted in 
Acts 18:22. 

Suggestive Applications. —1. The highest authority in a church de¬ 
cision is its rightness and its harmony with the will of the Spirit. 2. The 
apostles gave no arbitrary or autocratic but rather a persuasive statement of 
what was true and prudent; sothevdmrch rules best when it rules by de¬ 
claring what is right in love. 3. Christian harmony and efficiency are con¬ 
sistent with diversity of individual opinions. 4. True Christians are willing 
to make concessions for the sake of others. 5. Christian liberty in unessen¬ 
tials, with brotherly love, may and should prevail. 


The Contention of Paul and Barnabas; Paul’s Second Mission¬ 
ary Journey. 15:36-41. 

36. Paul said . . . Let us ... visit our brethren] Or, “ Paul said 

unto Barnabas, Let us return now and visit the brethren in every city wherein 
we proclaimed the word of the Lord, and see how they fare.” The “ some 
days after ” do not include the “ some time ” of v. 33, nor probably the period 
of teaching noted in v. 35. But in counting up the time we must add to 
the “ some days ” the “ some time ” and the larger part of the time that Paul 
and Barnabas tarried teaching after Judas and possibly Silas had left for 
Jerusalem. When the “teaching” at Antioch was taken up by many others 


Common Version. 

35 Paul also and Barnabas continued in An¬ 
tioch, teaching and preaching the word of 
the Lord, with many others also. 

36 f And some days after, Paul said unto 
Barnabas, Let us go again and visit our 
brethren in every city where we have 
preached the word of the Lord, and see how 
they do. 


Revised Version. 

35 forth. 1 But Paul and Barnabas tarried 
in Antioch, teaching and preaching the 
word of the Lord, with many others also. 

36 And after some days Paul said unto 
Barnabas, Let us return now and visit the 
brethren in every city wherein we pro¬ 
claimed the word of the Lord, and see how 

1 Some ancient authorities insert, with vari¬ 
ations, ver. 34 Bui it seemed good unto Silas 
to abide there 





ACTS 15:37-40.] THE CONTENTION OF PAUL AND BARNABAS. 


205 


beside Paul and Barnabas, then Paul thought it good to revisit the fields 
of their former mission labors to see literally how “they held” or found 
themselves in the new way. 

37* Barnabas determined to take ... John,... Mark] Or, “was 
minded” or resolved to take Mark, who was a relative. It was to the house 
of Mary the mother of Mark that Peter went after his release from prison, 
Acts 12:12. 

39. the contention was so sharp] Or better, “there arose a sharp 
contention, so that they parted asunder one from the other,” R. V. Paul 
thought not good to take Mark, because he “withdrew from them” in 
Pamphvlia, forsaking the mission, Acts 13:13. The historian appears to 
have been on the side of Paul in this matter. Some have regarded Barna¬ 
bas as wholly at fault for this separation ; others have inferred that Paul was 
too severe. There was excitement on both sides. The variance made it in¬ 
expedient for them to co-work together on the same mission as heretofore. 
Barnabas went to Cyprus with Mark, revisiting the first field of missions and 
the scene of their first mission labors. Barnabas is not mentioned again in 
the Acts. Mark was afterward restored to Paul’s confidence in some way, 
for the latter speaks of Mark in warm commendation in his letters to Corinth, 
Colossse and to Timothy, 1 Cor. 9:6; Col. 4:10, 11; 2 Tim. 4:11. Mark saw 
Paul, as these passages imply. Peter had Mark for his friend and secretary, 
according to the statements of Papias. Epiphanius states that Mark was 
sent to Egypt, and Jerome adds that he founded a church in Alexandria, and 
died a martyr there. There are other traditions also; one that he was bishop 
of the church at Milan, and that he died a martyr in Cyprus. The various 
notices of him in the Epistles imply that he was with Paul at Rome, Phile¬ 
mon 24; that he went from Rome to Colossse and thence to “ Babylon,” see 
Col. 4:10 and 1 Pet. 5:13, and probably back to Ephesus, from whence 
Timothy is urged to bring him on to Paul at Rome, 2 Tim. 4:11. The lion 
is an ancient symbol of Mark. Paul chose Silas, who was not to be a helper 
simply like Mark, but a co-worker in place of Barnabas. Silas was chief 
among the members of the church at Jerusalem, and highly esteemed by the 
apostles. Thus Paul started on a second missionary journey. But he did not 
revisit Cyprus; he left that for Barnabas. The brethren at Antioch are said 
to have commended Paul and Silas, while the record is silent in respect to 
any commendation of Barnabas and Mark. This need not be strained to 


Common Version. 


Revised Version. 


37 And Barnabas determined to take with 
them John, whose surname was Mark. 

38 But Paul thought not good to take him 
with them, who departed from them from 
Pamphvlia, and went not with them to the 
work. 

39 And the contention was so sharp between 
them, that they departed asunder one from 
the other: and so Barnabas took Mark, and 
sailed unto Cyprus; 

40 And Paul chose Silas, and departed, be¬ 
ing recommended by the brethren unto 
the grace of God. 


37 they fare. And Barnabas was minded to 
take with them John also, who was called 

38 Mark. But Paul thought not good to take 
with them him who withdrew from them 
from Pamphylia, and went not with them 

29 to the work. And there arose a sharp 
contention, so that they parted asunder 
one from the other, and Barnabas took 
Mark with him, and sailed away unto 

40 Cyprus; but Paul chose Silas, and went 
forth, being commended by the brethren 






206 


A COMMENTARY ON THE ACTS. [Acts 15:41; 16:1-3. 


imply that the church condemned the latter. Paul speaks of Barnabas in 
cordial terms after this separation as a faithful worker, 1 Cor. 9:6; and the 
generous-hearted Barnabas no doubt had confidence and joy in the many 
labors of his early friend Paul. 

41. he went through Syria and Cilicia] It is an interesting fact not 
generally noticed by readers of the Acts, that as Barnabas went to his native 
Cyprus, so Paul went to his native Cilicia, each to regions familiar from 
childhood. 

Suggestive Applications.— 1. Little things often irritate great Chris¬ 
tians. 2. The best are not infallible or perfect, 3. Faithful work must be 
done though workers differ in methods. 4. Stability and firmness are need¬ 
ful for highest usefulness in mission work. 5. Nothing need alienate us 
from one another except that which separates us from God. 


Paul and Timothy; Call to Macedonia; Conversion of Lydia. 

16:1-15. 

Analysis. —Paul with Silas on his second missionary journey—revisits 
Derbe and Lystra, where he finds and chooses Timothy as a helper, vs. 1-5; 
he goes through Phrygia and Galatia—is forbidden to go into Asia and 
Bithynia—passes Mysia to Troas—has a call to Macedonia, vs. 6-10; sails 
from Troas to Neapolis—goes to Philippi—Lydia becomes a disciple, 
vs. 11-15; the spirit of divination is cast out of a damsel—Paul and Silas 
are accused and put in prison, vs. 16-24; released by an earthquake—the 
Philippian jailer believes, vs. 25-34; Paul and Silas claim their rights as 
Bom an citizens—are honorably set free—comfort the believers and depart for 
Thessalonica, vs. 35-40. 

1. a certain disciple was there] The route of Paul on the second 
journey appears to have been by land northward around the northeastern 
point of the Mediterranean Sea, thence westward to Tarsus, and either over 
the Taurus mountains or more likely southwesterly along the sea to Seleucus, 
and thence northwest by the great Boman road to Derbe and to Lystra. On 
the first journey he went from Perga to Antioch of Pisidia, and thence to 
Iconium, Lystra and Derbe. So he now reverses that course in part, going 
to Derbe first, thence to Lystra and Iconium, pushing northeast into Galatia, 
and returning westward again goes to Troas on the Aegean Sea. (See map.) 
The disciple whose Greek name was Timotheus, the proper English form 


Common Version. 

41 And he went through Syria and Cilicia, 
confirming the churches. 

C HAP. XVI.—Then came he to Derbe and 
Lystra: and, behold, a certain disciple 
was there, named Timotheus, the son of a 
certain woman, which was a Jewess, and be¬ 
lieved ; but his father was a Greek: 

2 Which was well reported of by the breth¬ 
ren that were at Lystra and Iconium. 

3 Him would Paul have to go forth with 
him ; and took and circumcised him because 
of the Jews which were in those quarters: 
for they knew all that his father was a Greek. 


Revised Version. 

41 to the grace of the Lord. And he went 
through Syria and Cilicia, confirming the 
churches. 

16 And he came also to Derbe and to Lys¬ 
tra: and behold, a certain disciple was 
there, named Timothy, the sou of a 
Jewess who believed; but his father was 

2 a Greek. The same was well reported of 
by the brethren that were at Lystra and 

3 Iconium. Him would Paul have to go 
forth with him; and he took and circum¬ 
cised him because of the Jews that were 
in those parts: for they all knew that 








Acts 16:4—7.J PAUL AND TIMOTHY; CALL TO MACEDONIA. 


207 


being Timothy, as in the Revised Version, was at Lystra. He had heard 
Paul and believed, 1 Tim. 1:2, 18, probably during the former visit. He 
was the son of a believing Jewish woman, whose father was a Greek, that is, 
a heathen. His mother Eunice and his grandmother Lois were commended 
for their faith, 2 Tim. 1:5. Timothy was in good repute as a young man 
both at Lystra and Iconium. Though Paul had been strongly in favor of 
freeing the Gentile Christians from circumcision, he here yielded to Jewish 
prejudices, and to conciliate them himself circumcised Timothy, because they 
all knew that while his mother was a Jew his father was a Greek, and 
therefore that Timothy had not been circumcised. In this case it does not 
appear to have involved a principle, but was done because Timothy having 
relations to both Jews and Greeks would thus be useful in reaching both 
races, and especially the Jews, who would after this rite be more ready to 
receive him as a teacher. This act appears to have been used against Paul 
by the Judaizing Christians, and to have also been pointed out as interpret¬ 
ing the apostolic council’s decision, and as implying that the highest form of 
Christianity came only by observing Jewish law. 

4. they delivered them the decrees] The Greek word Soy^ra i s that 
from which the English word “dogma” comes. It was the title by which 
the message of the council at Jerusalem is designated. The act of Paul in 
circumcising Timothy in the face of this “dogma,” freeing Gentiles from the 
rite, shows that Paul did not regard his act as in conflict with the decision. 
But the wrong interpretation of the decree to which his act led caused Paul 
to write his letter to the Galatians correcting most earnestly this misappre¬ 
hension. Compare Gal. 1: 6, 17 with 2:1-5, 11-14 and 3:1, 28, 29. 

5. the churches established . . . and increased in number] The 
churches in some of the Roman provinces of Asia Minor were “ strength¬ 
ened,” R. V., the number of churches and of members was increased, for 
both ideas may be contained in this verse. 

6. forbidden of the Holy Ghost to preach ... in Asia] Paul and 
Silas went on northward from Lystra, touching the eastern borders of 
Phrygia and entering Galatia, which lay to the northeast of Phrygia. This 
they did apparently because the Holy Spirit forbade them to go into the small 
Roman province of Asia, which lay to the south and west from Galatia. 
They then planned or attempted to go on northward into Bithynia, and per¬ 
haps sweep on eastward along the southern shores of the Euxine, now Black 


Common Version. 

4 And as they went through the cities, 
they delivered them the decrees for to keep, 
that were ordained of the apostles and eld¬ 
ers which were at Jerusalem. 

5 And so were the churches established in 
the faith, and increased in number daily. 

6 Now when they had gone throughout 
Phrygia and the region of Galatia, and were 
forbidden of the Holy Ghost to preach the 
word in Asia, 

7 After they were come to Mysia, they as¬ 
sayed to go into Bithynia: but the Spirit suf¬ 
fered them not. 


Revised Version. 

4 his father was a Greek. And as they 
went on their way through the cities, they 
delivered them the decrees for to keep, 
which had been ordained of the apostles 

5 and elders that were at Jerusalem. So 
the churches were strengthened in the 
faith, and increased in number daily. 

6 And they went through the region of 
Phrygia and Galatia, having been forbid¬ 
den of the Holy Spirit to speak the word 

7 in Asia; and when they were come over 
against Mysia, they assayed to go into 
Bithynia; and the Spirit of Jesus suffered 





208 


A COMMENTARY ON THE ACTS. 


[Acts 16:8, 9. 


Sea. But this the “Spirit of Jesus” forbade, v. 7. Why and how did the 
Spirit forbid them ? The historian does not say. It is not said, but is im¬ 
plied, that they had planned to enter the province of Asia and preach there, 
where later the seven churches were founded, Rev. 1:4. This twofold plan 
of their own, not approved by the Spirit, suggests the inquiry, Were the 
apostles only at times under the guidance of the Spirit, and at other times 
without such guidance ? In these instances were they led of the Spirit in 
their daily work, but not always in making their plans for future work ? 
The Scripture does not answer these questions. How then was the Spirit’s 
will made known ? Was it by some providence, or by direct revelation ? 
All that can be said is that it was clear and satisfactory to the apostles. They 
promptly and cheerfully abandoned their personal plans to accept the one 
indicated by the Spirit. The “suffered them not” of v. 7 does not imply 
any force except the persuasive and blessed constraint of love. Is it not a 
striking comment on apostolic experience that these two “ forbiddings ” are 
mentioned so soon after the sharp contention and separation of Paul and 
Barnabas ? 

8. passing by Mysia came down to Troas] Troas was on the sea-coast 
of the JEgean, about four miles from the site of ancient Troy. Why was 
Mysia passed by or through ? Did the Spirit of Jesus forbid them to preach 
there? for the language implies that they went through the province, but 
did not preach there. The reasons are not given. The people may not have 
been ready to receive the gospel, while Macedonia was; hence the messen¬ 
gers were pushed on towards Europe. 

9. Come over into Macedonia, and help us] The vision reminds us 
of that of Cornelius and of Peter. It seems to have been necessary for Paul 
to have special directions, since he was hindered from carrying out his own 
plans, and he appears to have reached Troas awaiting further orders. The 
man would easily be recognized as from Macedonia by his peculiar Greek 
dress and accent or speech. This cry has passed into a proverb, so that any 
special need for new mission work is spoken of as a “ Macedonian cry.” The 
Roman arms had been extending the Roman rule to the remote corners of 
Europe, Britain having been added to its conquests about the time of the 
council at Jerusalem. Now the banner of the cross is to be carried into 
Europe, following the march of the Roman conquests. If the gospel had 
been proclaimed in Bithynia as Paul had planned, and thence eastward 
along the southern shores of the Black and the Caspian seas, thence on to 
China and India, instead of into Europe, the peoples of those lands might 
now be sending the gospel into heathen Europe and America, instead of the 
latter sending it into Asia and Africa. 


Common Version. 

8 And they passing by Mysia came down to 
Troas. 

9 And a vision appeared to Paul in the 
night; There stood a man of Macedonia, and 
prayed him, saying, Come over into Mace¬ 
donia, and help us. 


Revised Version. 

8 them not; and passing by Mysia, they 

9 came down to Troas. And a vision ap¬ 
peared to Paul in the night; There was a 
man of Macedonia standing, beseeching 
him, and saying, Come over into Macedo- 





Acts 16:10-12.] PAUL AND TIMOTHY; CALL TO MACEDONIA, 


209 


10. we endeavoured to go into Macedonia] Or, “straightway we 
sought to go forth into Macedonia, concluding that God had called us.” 
Notice the “we” introduced for the first time in the Acts. It implies that 
Luke the historian had joined Paul. Prof. Ramsay suggests that Luke was 
the man of Macedonia, whom Paul saw in his vision beckoning him over to 
preach to his countrymen.* At Philippi Luke appears to have parted com¬ 
pany with Paul, probably remaining there; for he reappears on the third 
tour at that place, Acts 20: 6, and continues with Paul until his arrival at 
Rome, and to the close of the Acts. Macedonia was a large Roman province, 
colonized by Greeks. The country was brought into great prominence by 
Philip and his son Alexander the Great, and under them it became master 
of all Greece, until it was subdued by the Romans. The vision, joined ap¬ 
parently with other unmentioned providential events, led the missionary 
band to conclude that God wished them to preach the gospel in Macedonia. 
So they at once sought to go, probably by making inquiry for some ship to 
convey them across the sea, a voyage of 65 to 70 miles from Troas. Setting 
sail, they “ran a straight course” (a nautical phrase) to Sainothracia, v. 11. 

12. thence to Philippi,. • . the chief city] Or, “the first of the dis¬ 
trict.” They sailed from Troas to the island Sainothracia in the north part 
of the JSgean Sea, and from thence to Neapolis (now Kavallas), the port of 
Philippi; but as the same language is used to describe the last part of the 
journey, some infer that they went by ship all the way to Philippi. This is 
not probable, since the “river” Gangites, a branch of the Strymon, is small. 
Paul probably landed at Neapolis and went by land the 10 miles from thence 
to Philippi. This was, according to the Common Version, the chief city of 
that district; but, according to the Revised Version, “the first” to which 
travellers came as nearest to the border of Macedonia, and the latter is prob¬ 
ably the true sense. It was also a Roman colony, that is, the people were 
settled at the place by an order from Rome, had their own rulers, were gov¬ 
erned by Roman laws, and also maintained a Roman military guard or post. 
Philippi under its old name Datos, and Krenides, “ springs,” was famous for 
its neighboring gold mines. It was named in honor of Philip of Macedonia, 
by whom it was rebuilt and fortified. In 42 b.c. the great battle which de¬ 
cided the fate of the Roman republic was fought on this plain, when Brutus 
and Cassius were defeated by Octavius and Antony. Here Paul tarried to 
proclaim the gospel. The people were Roman citizens, since this was a “ free 


Common Version. 

10 And after he had seen the vision, imme¬ 
diately we endeavoured to go into Macedo¬ 
nia, assuredly gathering that the Lord had 
called us for to preach the gospel unto them. 

11 Therefore loosing from TVoas, we came 
with a straight course to Samothracia, and 
the next day to Neapolis; 

12 And from thence to Philippi, which is 
the chief city of that part of Macedonia, and 
a colony: and we were in that city abiding 
certain days. 


Revised Version. 

10 nia, and help us. And when he had seen 
the vision, straightway we sought to go 
forth into Macedonia, concluding that 
God had called us for to preach the gospel 
unto them. 

11 Setting sail therefore from Troas, we 
made a straight course to Samothrace, 

12 and the day following to Neapolis; and 
from thence to Philippi, which is a city 
of Macedonia, the first of the district, 
a Roman colony: and we were in this 


14 


* Ramsay’s Si. Paul, pp. 202-204. 







210 


A COMMENTARY ON THE ACTS. 


[Acts 16:13-15. 


city,” and this gave Paul and Silas special civil privileges which they exer¬ 
cised later, v. 37. 

13. by a river side, where prayer was wont to be made] Or, 

“ where we supposed there was a place of prayer,” so a revised Greek text 
reads. Where the Jews had no synagogue they sometimes had a prayer- 
place, either a building, or in the open air near to a river or sea side, partly 
because of their ceremonial washings. Thus in Babylon “by the rivers” 
they sat down, Ps. 137:1. See Ezra 8 :15, 21. This place at Philippi was 
“ without the gate” of the city. So at Rome until quite recently a Protestant 
place of worship was not allowed within the city, but was compelled to be 
outside of the gate beyond the Porta del Popolo. But notice the reading of 
the Revised Version, “where we supposed there was a place of prayer.” 
Does the language imply that they supposed it to be, and not that it was, a 
real place for prayer? The absence of men has been variously explained. 
Perhaps the decree expelling Jews from Rome had been put in force in this 
colony, Acts 18 :1, so the men were away. 

14. Lydia,. . . whose heart the Lord opened] Thyatira was in the 
borders of the smaller provinces of Lydia or Mysia, or in “Asia” within 
Asia Minor. It was famed for its purple dyes. Inscriptions have been found 
there testifying to the existence of a guild of purple-sellers. Homer praises 
the colors from this region, Iliad , 4 :141. It had one of the seven churches 
to which messages were sent, Rev. 1:11; 2:18. Lydia was a merchant 
woman, selling these dyed fabrics, a worshipper of God, that is, a Jewish 
proselyte. The Lord opened her heart, closed naturally against the truth. 

15. when she was baptized, and her household] When she con¬ 
fessed Christ and was baptized, then she urged Paul and Silas to make her 
house their abiding-place. Her house probably became the place of meeting 
also. Who are meant by “her household”? They may have been her 
helpers, work-people, or her children. It is not stated that she had children 
or that she was married, though “ household” implies a completely organized 
domestic circle. She practiced the Christian grace of thoughtful hospitality. 
For some reason Paul and his company hesitated to accept her offer; but 
finally appear to have yielded to Lydia’s persuasions. 

Suggestive Applications.—1. Christians may conform to customs that 


Common Version. 

13 And on the sabbath we went out of the 
city by a river side, where prayer was wont 
to be made; and we sat down, and spake 
unto the women which resorted thither. 

14 And a certain woman named Lydia, a 
seller of purple, of the city of Thyatira, which 
worshipped God, heard us: whose heart the 
Lord opened, that she attended unto the 
things which were spoken of Paul. 

15 And when she was baptized, and her 
household, she besought us, saying, If ye 
have judged me to be faithful to the Lord, 
come into my house, and abide there. And 
she constrained us. 


Revised Version. 

13 city tarrying certain days. And on the 
sabbath day we went forth without the 
gate by a river side, where we supposed 
there was a place of prayer; and we 
sat down, and spake unto the women 

14 who were come together. A nd a certain 
woman named Lydia, a seller of purple, 
of the city of Thyatira, one that wor¬ 
shipped God, heard us: whose heart the 
Lord opened, to give heed unto the things 

15 which were spoken by Paul. And when 
she was baptized, and her household, she 
besought us, saying, If ye have judged me 
to be faithful to the Lord, come into my 
house, and abide there. And she con¬ 
strained us. 









Acts 16:16-18.] PAUL AND SILAS IN PRISON; THE JAILER BELIEVES. 211 


are harmless, to win the confidence of unbelievers. 2. Christian workers 
have human infirmities, which may limit, but will not prevent, the work of 
the Spirit. 3. God makes known his will to his servants when needful for 
and sought by them. 4. The Macedonian call still rings throughout Chris¬ 
tendom, “ Come over and help us.’' 5. Fields are closed in one direction, 

but wider ones are often opened in another. 


Paul and Silas in Prison ; The Jailer Believes. 16 :16-40. 

16. as we went to prayer, a certain damsel] Or, “ as we were going 
to the place of prayer, that a certain maid having a spirit of divination,” or, 
literally, “having a spirit, a Python.” Python was the legendary serpent or 
dragon that guarded Delphi, and was slain by Apollo, who took possession 
of the oracle, and acquired the title, the Pythian Apollo. This girl was 
believed to have prophetic power, and by the wisdom of the imaginary 
Apollo to be able to tell persons what would come to them—what in modern 
times is called a fortune-teller. Augustine calls the girl a ventriloquist, 
from the resemblance of the manner of utterance by a soothsayer to that of a 
ventriloquist; Python being applied to a ventriloquist of this type. She was 
a slave girl owned by more than one master. It is not easy to determine 
whether she was merely a lunatic, or literally possessed of an evil spirit, and 
called by the people of Philippi a Python. The latter view is favored by 
the words of Paul in v. 18, and by the Greek for “ soothsaying,” which comes 
from a word that means “ to rave,” like a crazy one. 

17. These men are the servants of the most high God] For similar 
cases of recognition by demoniacs in the ministry of Jesus, see Matt. 8 : 29; 
Mark 3 :11,12; Luke 4 : 35, 41; 8 : 28. It is scarcely probable that this was 
a cry of derision. It would not help but rather work injury to the progress 
of the gospel to allow this girl to continue her cries. Why she was allowed 
to do so for many days we do not know. It is possible that it was due to the 
mental state of the sufferer. 

18. Paul, being grieved] Or, “being sore troubled.” The Greek 
word is stronger, and expresses indignation, irritation of spirit, as if he was 
quite “worn out” with her cries. Paul dealt with the “spirit” as if distinct 
and separate from the girl. Notice the “he” as applied to the spirit that 
came out of the girl. 


Common Version. 

16 And it came to pass, as we went to 
prayer, a certain damsel possessed with a 
spirit of divination met us, which brought 
her masters much gain by soothsaying: 

17 The same followed Paul and us, and 
cried, saying, These men are the servants 
of the most high God, which shew unto us 
the way of salvation. 

18 And this did she many days. But Paul, 
being grieved, turned and said to the spirit, 
I command thee in the name of Jesus Cnrist 
to come out of her. And he came out the 
game hour. 


Revised Version. 

16 And it came to pass, as we were going 
to the place of prayer, that a certain maid 
having 1 a spirit of divination met us, who 
brought her masters much gain by sooth- 

17 saying. The same following after Paul 
and us cried out, saying, These men are 
2 servants of the Most High God, who 
proclaim unto you 8 the way of salvation. 

18 And this she did for many days. But 
Paul, being sore troubled, turned and 
said to the spirit, I charge thee in the 
name of Jesus Christ to come out of her. 
And it came out that very hour. 

1 Gr. a spirit , a Python. 

* Gr. bondservants. 8 Or, o way 






212 


A COMMENTARY ON THE ACTS. 


[ACTS 16:19-21. 


19. her masters saw . . . tlieir gains . . . gone] There is a play 
on words in the Greek that is not in the English ; the spirit and their occu¬ 
pation came out or were gone at the same time. To avenge themselves the 
masters seized Paul and Silas and dragged them into the market-place, where 
the city court usually sat. Timothy and Luke appear to have escaped arrest, 
probably because they were regarded only as servants or helpers. The “ rul¬ 
ers ” were probably the city or police rulers, who were accustomed to sit in the 
agora or market. We can imagine the scene : a crowd in an Oriental city; 
a wild, half-crazed girl following and crying out; the leading evangelist, 
worn out by her cries, turns and cures the girl by a word ; the people, aston¬ 
ished and incited by the girl’s masters, become a mob, seize the apostles and 
drag them before the court, and thence rush them to the two praetors or 
duumviri of the city. To have a poor girl cpred of a devilish spirit was 
looked upon with cold selfishness, for by her wicked, crazy work men made 
large gains. So the rumseller is angry when he sees the temperance workers 
snatch victims from the curse of drink, and his hope of gain is gone; so the 
gambler is angry when the law breaks up pool-selling, gambling-dens and 
race-tracks, for his hope of gain is gone. 

20. These men, being Jews] The “magistrates” are called in Greek 
arparvyoli, “ rulers,” literally, “ generals” or “ praetors ” ; but they were so called 
by courtesy, as the highest officers of a Roman colony. They are commonly 
regarded as the same persons called apxovras in v. 19. This is the view of 
Howson, Lewin, Alford, Renan, Ramsay, and Alexander. But it is scarcely 
probable that so exact a writer as Luke would have said “rulers” when he 
meant “ praetors.” Compare similar titles in Luke 12 : 58, where a distinction 
is certainly intended. The officers of the rank of duumvirs or praetors would 
hardly be sitting in the forum to try petty cases; but the ordinary city 
“rulers” (like the nine archons of Greek cities) might well be expected to 
do so. These “rulers” or archons passed the complaint onto the magis¬ 
trates (praetors), as one involving a civic principle or likely to cause a serious 
tumult. This view, suggested by Meyer and others, is preferable to the com¬ 
mon one. Then the men were Jews. This point comes first in the English 
versions, and some therefore regard it as the leading charge. But in the 
original the order is reversed, and the emphasis cannot be laid so strongly 
upon the fact that they were Jews. It is only an added argument to sustain 
the main charge. They might be expected to raise a tumult since they were 
Jews, a class often making disturbances in the Roman government. 

21. teach customs, which are not lawful] Philippi was a Roman 


Common Version. 

19 And when her masters saw that the 
hope of their gains was gone, they caught 
Paul and Silas, and drew them into the 
marketplace unto the rulers, 

?0 And brought them to the magistrates, 
saying, These men, being Jews, do exceed¬ 
ingly trouble our city, 

21 And teach customs, which are not law- 


Revised Version. 

19 But when her masters saw that the hope 
of their gain was 1 gone, they laid hold on 
Paul and Silas, and dragged them into the 

20 marketplace before the rulers, and when 
they had brought them unto the 2 magis¬ 
trates, they said, These men, being Jews, 

21 do exceedingly trouble our city, and set 
forth customs which it is not lawful for 

i Gr. come out. 2 Gr. prcetort. 









ACTS 16 : 22-24.] PAUL AND SILAS IN PRISON; THE JAILER BELIEVES. 213 


colony and its inhabitants Roman citizens. The Roman law allowed subjects 
to have their own religious customs, and this privilege was granted to Jews. 
Conquered peoples were generally allowed to retain the religion they had 
before they were conquered by Rome. But about this time a law was in 
force which forbade a pagan Roman citizen from becoming a Jew, and pun¬ 
ished a surgeon with death who circumcised; and prohibited a Jew from 
performing the rite on a slave upon pain of death. The introduction of inno¬ 
vations in religion, or of foreign religions into Roman colonies, was also 
forbidden. But the shrewd masters made an appeal to the praetors on the 
ground of pride of race, and of patriotism: these men were breaking up 
national customs; it was high treason. 

22. the magistrates rent off their clothes] Then followed a wild 
scene in the court. The crowd became an ungovernable, passionate mob. 
They rushed upon Paul and Silas—even the magistrates took a lead in the 
violence—and tore the garments off the apostles, and commanded the lictors 
to scourge them. There was no orderly trial, no chance given to the accused 
to present their side of the case, or to bring witnesses as to their general 
good conduct, or apparently for Paul to claim his rights as a Roman citizen. 
They were ordered to be beaten, an unlawful act to do to Romans; and Paul 
and Silas were also Romans, see v. 37. This scene in which Paul was 
dragged into court, hustled about, violently accused without a decent oppor¬ 
tunity for defence, and hastily ordered to be cruelly beaten without inquiring 
whether he was a Roman, was characteristic of the administration of Roman 
law in many colonies even in the best days of the Roman empire, as it is 
characteristic of eastern courts in the Turkish empire to-day. 

23. many stripes upon them] The “ beating ” or scourging was usually 
done by appointed lictors with rods. The Jewish law limited the stripes to 
forty, Dent. 25:1-3; in custom they stopped one short of it, 2 Cor. 11: 24 ; 
but the Roman law knew no limit except the endurance of the victim. It 
was a terribly cruel punishment, leaving the back lacerated and bleeding. 
Paul says he was shamefully entreated at Philippi, 1 Thess. 2: 2. The blows 
were inflicted by rods or by a thong or lash sometimes tipped with bits of 
bone or lead, and were laid upon the naked body. The inner prison prob¬ 
ably had rooms beyond and within the vestibule room. The passage leading 
to these contained the instruments of confinement, and when the door was 
closed shut out air and light. The old view of a lower pit-like cell in 
Roman cities is now disputed. The stocks were usually wooden beams with 


Common Version. 

ful for us to receive, neither to observe, 
being Romans. 

22 And the multitude rose up together 
against them; and the magistrates rent off 
their clothes, and commanded to beat them. 

23 And when they had laid many stripes 
upon them, they cast them into prison, charg¬ 
ing the jailer to keep them safely: 

24 Who, having received such a charge, 
thrust them into the inner prison, and made 
their feet fast in the stocks. 


Revised Version. 

us to receive, or to observe, being Ro- 

22 mans. And the multitude rose up to¬ 
gether against them: and the 1 magistrates 
rent their garments off them, and com- 

23 manded to beat them with rods. And 
when they had laid many stripes upon 
them, they cast them into prison, charg- 

24 ing the jailor to keep them safely: who, 
having received such a charge, cast them 
into the inner prison, and made their feet 

1 Gr. prcelors. 










214 


A COMMENTARY ON THE ACTS. 


[Acts 16:25, 26. 


five holes for the head, arms and feet. Two heavy pieces of timber fitted to¬ 
gether had two holes where the feet were put, the upper beam then closed 
down; two other beams were fitted together with three holes, one for the 
head and two for the wrists, so placed as to stretch the limbs painfully apart, 
compelling the victims to sit or lie upon their lacerated backs on the floor of 
the prison. 

25. Paul and Silas prayed, and sang praises] Or, “ were praying 
and singing hymns unto God,” R. V. They kept on doing it, so the imper¬ 
fect tenses imply. They were suffering from the painful scourging, and 
probably could not sleep; so to comfort themselves and others they prayed 
and sang. The deeper the great Christian soul sinks in trials the clearer he 
sees into heaven, and the more fervent are his prayers and songs. Bunyan 
says of Bedford jail, “I was led home to prison.” Rutherford quaintly calls 
his prison “my palace at Aberdeen.” Madame Guyon joyously wrote 
from her cell in the castle of Vincennes, in 1695, “ It sometimes seems to 
me as if I were a little bird whom the Lord had placed in a cage, and that 
I had nothing to do but to sing.” So she sang: 

“ A little bird I am, 

Shut from the fields of air; 

And in my songs I sit and sing 
To him who placed me there; 

Well pleased a prisoner to be, 

Because, my God, it pleaseth thee.” 


The prisoners heard Paul and Silas, meaning that they gave close atten¬ 
tion to them. 

26. there was a great earthquake] Four facts are here briefly and 
graphically stated: 1, a great earthquake; 2, the foundations of the “ prison- 
house ” were shaken ; 3, all doors were opened ; 4, every prisoner’s bands or 
chains were loosed. The work was complete; God does not do things by 
halves.* Was this in answer to prayer? It is not so stated, yet almost every 
reader makes this inference. The release was not for Paul and Silas alone, 
but for all. Some infer that the chains or bands of the prisoners were 
fastened to staples or bars in the walls, and the earthquake broke the walls, 
spread asunder the door-posts, so that the door flew open, or it broke the bars 
or rings from the walls. The general impression which the narrative pro- 


Co mmon Version. 

25 ^ And at midnight Paul and Silas prayed, 
and sang praises unto God: and the prison¬ 
ers heard them. 

26 And suddenly there was a great earth¬ 
quake, so that the foundations of the prison 
were shaken: and immediately all the doors 
were opened, and every one’s bands were 
loosed. 


Revised Version. 

25 fast in the stocks. But about midnight 
Paul and Silas were praying and singing 
hymns unto God, and the prisoners were 

26 listening to them; and suddenly there 
was a great earthquake, so that the 
foundations of the prison-house were 
shaken: and immediately all the doors 
were opened; and every one’s bands were 


* Prof. Ramsay saw Turkish prisons in that region closed by a bar, and chains and stocks 
and the like for prisoners secured to the wall. In the earthquakes of 1880-81 he saw effects 
similar to those described by Luke; door-posts were forced apart so that the “ bar ” dropped 
out and the door swung open, great gaps opened between the stones of the wall, loosening 
staples and chains. Ramsay, St. Paul , p. 221. 








Acts 16:27-30.] PAUL AND SILAS IN PRISON; THE JAILER BELIEVES. 215 


duces is that this was a providential and miraculous interposition in behalf 
of the apostles. 

2 7. the keeper •.. would have killed himself] Or, “ was about to 
kill himself,” knowing that he might be put to death if the prisoners 
escaped. How much is crowded into this short verse! The jailer is roused 
suddenly from sleep; he sees the prison doors all open. His sleeping-room 
was, doubtless, where he could see the chief parts of the prison. He took in 
the situation at a glance. The cell doors were open; his natural inference 
was, the prisoners have all escaped. He would be held accountable under 
Roman law; his life would be forfeited, his honor lost. He would not face 
it. The Romans did not regard suicide as a crime. Brutus and Cassius, 
two noble Romans, not long before the time of Paul, had killed themselves 
after their defeat in the battle in this very city of Philippi; the Romans 
counted them models of virtue. So the jailer would kill himself with his 
sword rather than face the dishonor of having prisoners escape him after 
such a charge as he had received, v. 23. 

28. Paul cried ... we are all here] Paul was in the dark inner cell, 
and could see the jailer’s act in the larger main room of the prison perhaps 
before the jailer could see him. Why some of the prisoners did not attempt 
to escape can only be conjectured. Ramsay supposes that it was because an 
earthquake strikes panic into an Oriental mob and benumbs them. The 
“ we ” may refer to the prisoners in the inner prison only, about which the 
jailer would be most concerned. It may be that all the prisoners were dazed 
and so frightened by the earthquake that they did not think at once of 
escaping. The assurance of Paul amazed and overcame the jailer. 

29. he called for a light, and sprang in] Or, “ he called for lights, 
and sprang in.” He hastily examined the prison, probably with attendants 
who brought the lights. It was true, amazing as it seemed: the prisoners 
had not escaped. He hastened to where Paul and Silas were, and terror- 
stricken fell down before them. He felt that they were under some super¬ 
natural protection ; they must be messengers of heaven. He must have 
heard of the teaching of Paul and his companions, but he had counted it as 
some new form of Jewish worship. Yet his sense of sin was awakened. 
Now he is ready with the vital question; literally, “ What must I do that 1 
may be saved ?” He did not say that he wanted to be saved from the wrath 
of his superiors; he had nothing to fear from them, since the prisoners 
were all there. He did not mean from the anger of heathen gods, for then 


Revised Version. 

27 loosed. And the jailor being roused out 
of sleep, and seeing the prison doors open, 
drew his sword, and was about to kill 
himself, supposing that the prisoners had 

28 escaped. But Paul cried with a loud 
voice, saying, Do thyself no harm : for we 

29 are all here. And he called for lights, and 
sprang in, and, trembling for fear, fell 

30 down before Paul and Silas, and brought 
them out, and said, Sirs, what must I do 


Common Version. 

27 And the keeper of the prison awaking 
out of his sleep, and seeing the prison doors 
open, he drew out his sword, and would have 
killed himself, supposing that the prisoners 
had been fled. 

28 But Paul cried with a loud voice, saying, 
Do thyself no harm: for we are all here. 

29 Then he called for alight, and sprang in, 
and came trembling, and fell down before 
Paul and Silas, 

30 And brought them out, and said, Sirs, 
what must I do to be saved ? 






216 


A COMMENTARY ON THE ACTS. 


[Acts 16:31-36. 


his appeal would not be to Paul, who did not worship those gods. The answer 
of Paul implies the meaning of his question to be, What must I do to be 
saved from sin ? 

31. Believe on the Lord Jesus] The answer is short, simple, plain, 
and a sufficient assurance for him and his household. In the East the head 
of the house would naturally be followed by all the members of his house¬ 
hold. The idea is that they all could and would be saved by faith, as he 
might be. 

33. lie took them ... washed their stripes] Or, strictly, “ taking 
them over to himself in that hour of the night,” “ he washed them from 
their stripes.” Paul and Silas, smarting from the painful scourging, preached 
to this strange assembly in a jailer’s house after midnight on the great ques¬ 
tion how to be saved by faith in Jesus. The jailer began at once to practice 
Christian graces; he cared for the wounded apostles. Chrysostom quaintly says, 
“ The jailer washed them, and he was washed himself. He washed them 
from their stripes, and he in turn was washed from his sins.” He also sug¬ 
gests that this Philippian jailer was Stephanas, 1 Cor. 1:16; 16:15, 17. 

34. set meat before them, and rejoiced] Literally, “ he brought them 
up into his house and set a table.” The old English sense of “ meat ” is food 
of any kind, not merely flesh-food as now understood. What a change in 
that house in a few hours! The apostles, beaten, hungry, faint, were care¬ 
fully refreshed, fed, and comforted; the jailer and all his house believed in 
God, with rejoicing. The effect of this first record of the proclaiming of the 
gospel in Europe, Prof. Lumby calls a striking illustration of its universality 
and power. The first notable believer is Lydia, an Asiatic merchant of 
wealth; then the demoniac slave girl is a witness to the power of the most 
high God; then a Roman jailer, hardened to severity by his occupation, a 
natural hater of the Jews, receives the gospel with joy. 

35. the magistrates sent the serjeants, saying] Literally the Greek 
reads, “ And day having come, the prsetors sent the lictors, saying, Let loose 
those men.” What changed the minds of the magistrates is not stated. It 
is fair to infer that the events of the night, and the consciousness of having 


Common Version. 

31 And they said, Believe on the Lord Jesus 
Christ, and thou shalt be saved, and thy 
house. 

32 And they spake unto him the word of 
the Lord, and to all that were in his house. 

33 And he took them the same hour of the 
night, and washed their stripes; and was 
baptized, he and all his, straigntway. 

34 And when he had brought them into his 
house, he set meat before them, and re¬ 
joiced, believing in God with all his house. 

35 And when it was day, the magistrates 
sent the serjeants, saying, Let those men go. 

36 And the keeper of the prison told this 
saying to Paul, The magistrates have sent to 
let you go: now therefore depart, and go in 
peace. 


Revised Version. 

31 to be saved? And they said. Believe on 
the Lord Jesus, and thou shalt be saved, 

32 thou and thy house. And they spake the 
word of 1 the Lord unto him, with all that 

33 were in his house. And he took them the 
same hour of the night, and washed their 
stripes; and was baptized, he and all his, 

34 immediately. And he brought them up 
into his house, and set 2 meat before them, 
and rejoiced greatly, with all his house, 
8 having believed in God. 

35 But when it was day, the 4 magistrates 
sent the 6 serjeants, saying, Let those men 

36 go. And the jailor reported the words to 
Paul, saying , The 4 magistrates have se**» 
to let you go: now therefore come forth, 

tSome ancient authorities read God. 

2 Gr. a table. 3 Or, having believed God 

4 Gr. prcetors. & Gr. lictors. 







Acts 16:37-39.] PAUL AND SILAS IN PRISON; THE JAILER BELIEVES. 


217 


acted hastily and unjustly, worked this change. So they sent the “ser¬ 
jeants,” that is, the rod-bearers or lictors, probably those who had scourged 
the apostles the night before, saying, Unloose those men. This was a legal 
phrase meaning the same as our term “discharge.” The jailer was de¬ 
lighted, and in his joy at once conveyed the news to Paul and Silas, and at 
the same time invited them literally “ Come therefore out, and go in peace.” 
This implies that the apostles were still held under confinement, probably at 
their own will now, so that the jailer should not be compromised. 

37. Paul said . . . nay verily; but let them come] The lictors ap¬ 
pear to have entered so that Paul could speak to them direct, though it may 
be he sent this message through the jailer. Paul makes two charges against 
the praetors: they had broken the Roman law in two, if not three, ways—1, 
they have scourged us Romans before condemnation, a very serious offence; 
2, they have done it “ openly,” that is, publicly, a serious aggravation of the 
offence; 3, they have put us into prison without fair hearing. Now do they 
think to hide their wrong by sending us away secretly? No, by no means. 
They have publicly declared us criminals by their treatment; now let them 
as publicly set us free and thereby declare our innocence. Paul desired to 
secure the establishment of Christianity as well as justice, and so refused the 
proffered liberty until the magistrates made some acknowledgment of the 
wrong they had done him. If the prsetors came in person and set them 
free, that would be a public confession of the wrong. 

39. they came and besought them, and brought them out] Paul 
gained his point and more. The lictors reported to the praetors that the 
scourged prisoners were Romans. This message was fitted to alarm the 
“magistrates” or “praetors.” The Roman law was very strict in forbid¬ 
ding to scourge a Roman, and Paul might appeal directly to the emperor. 
The officers if called to account might lose their office, if not their heads. 
They hasten to the prisoners; they beseech those men to come out. The 
accused might turn accusers of a serious character if not appeased. They 
brought them out officially and in person, and “ they asked them ”—the 
Greek signifies that they “ asked as a favor ”—to go away from the city. 
This was humiliating, indeed, for proud Roman praetors to be publicly 
begging two humble Jewish teachers in this way! Thus Paul and Silas were 
vindicated in the eyes of the Roman citizens of Philippi. Moreover, it 
demonstrated also the dignity of Roman citizenship before them. 


Common Version. 

37 But Paul said unto them, They have beat¬ 
en us openly uncondemned, being Romans, 
and have cast us into prison; and now do 
they thrust us out privily? nay verily; but 
let them come themselves and fetch us 
out. 

38 And the serjeants told these words unto 
the magistrates: and they feared, when 
they heard that they were Romans. 

39 And they came and besought them, and 
brought them out, and desired them to de¬ 
part out of the city. 


Revised Version. 

37 and go in peace. But Paul said unto them, 
They have beaten us publicly, uncon¬ 
demned, men that are Romans,* and have 
cast us into prison ; and do they now cast 
us out privily? nay verily; but let them 

38 come themselves and bring us out. And 
the 1 serjeants reported these words unto 
the 2 magistrates: and they feared, when 

39 they heard that they were Romans; and 
they came and besought them ; and when 
they had brought them out, they asked 


1 Gr. lictors. 


2 Gr. prcetors. 






218 


A COMMENTARY ON THE ACTS. [Acts 16 :40; 17 :1. 


40. entered into the house of Lydia: .. . and departed] They did 
not use unseemly haste in getting away, but with conscious innocence and 
becoming dignity of bearing they “ came out ” of prison, and went to the 
house of Lydia to see and exhort the new believers, and then “ went out ” 
of the city. The jubilant tone of the letter to the Philippians shows that 
the victory won was for the furtherance of the gospel in that city. Luke and 
probably Timothy also remained behind. The next chapter drops the first 
person “we” and resumes the third person “they.” The “we” reappears 
when Paul sailed from Philippi, on his third missionary journey. See Acts 
20:5, 6. The gospel had found a foothold in Europe, and began to spread 
to its utmost bounds. 

Suggestive Applications. —1. The first recorded convert to Christ in 
Europe was a woman. 2. The gospel benefits the woman who sells purple, 
and the poor demoniac slave girl also. 3. The gospel breaks up money¬ 
making schemes of bad men. 4. Wicked men fight the gospel worker, for 
they love wickedness. 5. Wicked men take advantage of others’ weaknesses 
and misfortunes to further their own selfish ambitions. 6. Singing God’s 
praise in suffering may win souls to the Lord. 7. God remembers his serv¬ 
ants, and grants deliverance when it seems needful for his cause. 8. The 
persecutor turns protector when the heart is changed by the gospel. 9. The 
Christian may demand his rights as a citizen, especially when it will promote 
the spread of the gospel. 10. True faith and innocence may turn a prison 
into a temple, break the fetters of sin, and open doors to spiritual freedom 
and eternal life. 11. Christianity forgives and even prays for her foes. 


Paul at Thessalonica and Bercea. 17:1-15. 

Analysis. —Paul with Silas and possibly Timothy (see v. 14) went from 
Philippi through Amphipolis and Apollonia to Thessalonica, preaching to 
Jews and Greeks, vs. 1-4; the Jews made a tumult, arrested Jason, with 
whom Paul lodged, and certain brethren, but the rulers set them free, vs. 5-9; 
Paul and Silas preached in Beroea, vs. 10-13; from fear of another tumult 
Paul leaves for Athens, but Silas and Timothy remain in Beroea, vs. 14-16; 
Paul’s address on Mars’ Hill in Athens, vs. 17-34. 

1. passed through Amphipolis and Apollonia,... to Thessalonica] 
The Greek word for “ passed through ” is found only twice in the New Testa¬ 
ment, here and in Luke 8:1. The use of similar expressions in the Gospel 
and in Acts, as in this case, has been cited to prove that they w r ere written by 
the same author. Paul now went westward along the great Homan road 


Common Version. 

40 And they went out of the prison, and en¬ 
tered into the house of Lydia: and when 
they had seen the brethren, they comforted 
them, and departed. 

HAP. XVII.—Now when they had passed 
through Amphipolis and Apollonia, 
they came to Thessalonica, where was a syna¬ 
gogue of the Jews: 


Revised Version. 

40 them to go away from the city. And they 
went out of the prison, and entered into 
the house of Lydia: and when they had 
seen the brethren, they 1 comforted them, 
and departed. 

17 Now when they had passed through 
Amphipolis and Apollonia, they came to 
Thessalonica, where was a synagogue of 
1 Or, exhorted 









RUINS AT THE SITE OF PHILIPPI. 

The citadel was on the hill in the center; the city w'as on the plain in front of the spec¬ 
tator, who is looking westward. 



THF.SSALONICA. 

The citadel is on the hill to the right. The main street runs from east to west, 
and near the western end are the ruins of a triumphal arch, erected to mark the 
victory ot Antony and Octavius over Brutus and Cassius. 



















































































































































. 














































‘ 




Acts 17:2,3.] 


PAUL AT THESSALONICA AND BERCEA. 


219 


Via Egnatia , 11 Egnatian road,” which ran across Macedonia and was about 
500 miles long. From Philippi to Amphipolis was about 33 Roman miles 
(the old Roman mile was about 160 yards less than our common English 
mile). Apollonia was about 30 Roman miles farther west, and Thessalonica 
was 37 Roman miles beyond that. So from Philippi to Thessalonica it was 
about 100 Roman miles. 

Amphipolis (now Neokhorio) was situated within a great loop of the river 
Strymon, hence its name amphi-polis —“around the city”—since the river 
wound nearly around it. In the Peloponnesian war it had been a famous 
place, and had been called “Nine Ways,” because of the number of roads 
from Thrace and Macedonia which centred there. The Athenians changed 
the name, and in Paul’s day it was a military station. Apollonia (now 
Polina) was the name of several places in the Roman empire, the most im¬ 
portant one being that in Illyria; but this one here mentioned was a small 
town of Macedonia. Thessalonica was the capital and a free city of Mace¬ 
donia, the most distinguished in Christian history of any yet visited by Paul, 
except Syrian Antioch. In early history it had various names, as Therma, 
but was rebuilt by Cassander and named Thessalonica after his wife, a sister 
of Alexander the Great. It was a great civil and commercial emporium in 
Paul’s day, and a fitting place in which to form an influential and useful 
Christian church. It had a Jewish population with a synagogue. It is now 
known as Saloniki , with a population of about 100,000, a large portion being 
Jews. 

2. Paul,. . . three sabbath days reasoned with them out of the 
Scriptures] Or, “ from the Scriptures.” This was his custom : to seek the 
synagogue first, and on the Sabbath, when the Jews would gather in num¬ 
bers, he would be invited to explain some of their Scriptures to them. Com¬ 
pare Acts 13:5, 14; 14:1. 

3. Opening and alleging, that Christ must needs have suffered] The 

Jews believed in a reigning Messiah, but it was hard to convince them of a 
suffering Messiah. “ Opening ” means to make some truth clear and plain 
which was before obscure; “ alleging ” is used in the older English sense 
“ to support by argument” rather than simply to assert a fact. So the Greek 
means “setting forth” or “propounding.” Observe the three distinct points 
in Paul’s argument: 1, that they should have expected the Messiah to suf¬ 
fer; 2, to have risen from the dead; and 3, that Jesus is the Messiah or 
Christ. The prophecies of the Old Testament plainly foretold the sufferings 
of the Messiah, as well as his victory and glory. Thus the first and second 
points could be proved from their Scriptures. Then the third point would 


Common Version. 

2 And Paul, as his manner was, went in 
unto them, and three sabbath days reasoned 
with them out of the Scriptures, 

3 Opening and alleging, that Christ must 
needs have suffered, and risen again from 
the dead; and that this Jesus, whom I 
preach unto you, is Christ. 


Revised Version. 

2 the Jews: and Paul, as his custom was, 
went in unto them, and for three 1 sabbath 
days reasoned with them from the scrip- 

3 tures, opening and alleging, that it be¬ 
hoved the Christ to suffer, and to rise 
again from the dead ; and that this Jesus, 
whom, said he, I proclaim unto you, is the 

1 Or, weeks 





220 


A COMMENTARY ON THE ACTS. 


[Acts 17:4, 5. 


be proved by showing how closely the events in the life of Jesus fit the 
prophetic particulars in regard to the Messiah. Paul refers to these reason¬ 
ings or arguments in his first letter, 1 Thess. 1: 5. 

4. consorted with Paul and Silas; . . . devout Greeks . • • chief 
women] Literally, “God-fearing Greeks,” “chief women.” Those who 
were persuaded “ consorted,” literally “ cast in their lot,” or joined the com¬ 
pany of Paul and Silas. Were there two classes only, as the Common Ver¬ 
sion and Revised Version imply, or were there three classes? “Devout” 
appears to designate persons who were accustomed to worship in the syna¬ 
gogue, probably those called “proselytes of the gate.” The “Greeks,” ac¬ 
cording to the accepted Greek text, are called “ devout.” But this gives 
obscurity and difficulty to the passage. Some versions and many manu¬ 
scripts read, “many of the God-fearing [proselytes], and a great multitude of 
the Greeks, and of the leading women not a few.” This aids in clearing up a 
narrative otherwise obscure. Between the two opposite classes, Jews and 
Greeks, is a class of God-fearing proselytes, and lastly, noble women. This 
prominence given to women agrees with the now known facts as to the influ¬ 
ence of noble women in Macedonian cities, a position they did not occupy 
even in Athens, or in Oriental lands generally.* Here again, as in Pisidian 
Antioch, Acts 13:50, the leading women, who had come under Jewish in¬ 
fluence, were now brought under the power of the gospel; so the new faith 
went into some of the foremost households of this commercial city. More¬ 
over, while Athenian law made woman little better than a slave, in Mace¬ 
donia women held property, were treated as mistresses of the household, and 
often honored by public monuments. 

5. the Jews . . . moved with envy] Notice the omission in the Re¬ 
vised Version “which believed not,” words not found in three of the oldest 
manuscripts. While some Jews and many proselytes and chief women be¬ 
lieved, the majority of the Jews disbelieved. They were jealous, probably 
because so many were drawn from their company, and called in some “ vile 
fellows of the rabble” to form a mob for attacking the house of Jason, where 
Paul and Silas lodged. The word for “ rabble ” signifies a man who lounges 
about the market, having no employment, but ready to do anything good or 
bad that pleases him and falls in his way. In old English “lewd” meant 
people, the common people; later it signified vicious, licentious persons. It 
is used in the later sense in the Common Version. The latter part of the 
verse describes the acts of a mob. Of Jason nothing more is known than is 


Common Version. 

4 And some of them believed, and consort¬ 
ed with Paul and Silas; and of the devout 
Greeks a great multitude, and of the chief 
women not a few. 

5 % But the Jews which believed not, moved 
with envy, took unto them certain lewd fel¬ 
lows of tne baser sort, and gathered a com¬ 
pany, and set all the city on an uproar, and 
assaulted the house of Jason, and sought to 
bring them out to the people. 


Revised Version. 

4 Christ. And some of them were per¬ 
suaded, and consorted with Paul and 
Silas; and of the devout Greeks a great 
multitude, and of the chief women not a 

5 few. But the Jews, being moved with 
iealousy, took unto them certain vile fel¬ 
lows of the rabble, and gathering a crowd, 
set the city on an uproar; and assaulting 
the house of Jason, they sought to bring 


* See Ramsay, St. Paul, p. 227. 











Acws 17.6-9.] 


PAUL AT THESSALONICA AND BERCEA. 


221 


here stated ; the name is found in Rom. 16: 21, but whether the same person 
is meant is uncertain. 

6. These that have turned the world upside down] It is a curious 
and striking instance showing the accuracy of Luke that he here calls the 
“rulers of the city” politarchs , a term not found elsewhere in literature, sacred 
or secular. Hence it was long asserted that Luke used it ignorantly or in 
error. But researches at the site of Thessalonica have brought to light an 
arch with an inscription of the era of Vespasian, or earlier, containing some 
of the name of Paul’s disciples, as Sosipater, Gaius, Secundus, but most 
striking of all, the title it gives for the magistrates is politarchs, in the pre¬ 
cise form given here by Luke. The “ world ” is literally “ the inhabited 
earth,” a phrase used to signify the Roman empire, which extended over 
most of the then-known world. The charge against the apostles “have 
turned the world upside down ” gives strong evidence of the power of Chris¬ 
tianity in two directions: 1, the extent of it affecting the whole world known 
to these Thessalonians; 2, the revolutionary power of Christianity to over¬ 
throw existing selfishness, idolatry, cruelty and immorality, upsetting worldly 
customs, and reforming society and governments. Morally the world is 
wrong side up, and needs to be “ turned upside down” to be made right. 

7. do contrary to the decrees of Cesar] Jason was charged with aid¬ 
ing and plotting with traitors. The “decrees of Caesar” may be an allusion 
to those of Claudius against the Jews, Acts 18:2, as showing what the 
emperor’s will was. But then they said that there is “another king,” Jesus. 
Alexander has acutely observed, “had Luke been writing in Latin he 
would not have used the word king, since the Romans abjured it and used 
impei'ator, ‘commander’”; but Greek writers constantly applied the cor¬ 
responding Greek term even to Roman emperors. Thessalonica was a free 
city, but subject to the emperor, and such a charge would be seized on by 
the populace, though it was false in the sense that it was made; Jesus was 
not a temporal king, but a spiritual one. 

8. troubled the people] Or, “ multitude.” The alarm spread, for the 
multitude expected some revolt or insurrection, and this in turn alarmed the 
politarchs, or rulers. 

9. taken security of Jason] He was required to furnish a satisfactory 
bond or security (it is a legal term) that the apostles he was lodging would 
keep the peace. The “other” or “rest” were the “brethren” noticed in 


Common Version. 


Revised Version. 


6 And when they found them not, they 
drew Jason and certain brethren unto the 
rulers of the city, crying, These that have 
turned the world upside down are come 
hither also; 

7 Whom Jason hath received: and these 
all do contrary to the decrees of Cesar, say¬ 
ing that there is another king, one Jesus. 

8 And they troubled the people and the rul¬ 
ers of the city, when they heard these things. 

S And when they had taken security of Ja¬ 
son, and of the others, they let them go. 


6 them forth to the people. And when they 
found them not, they dragged Jason and 
certain brethren before the rulers of the 
city, crying, These that have turned 1 the 
world upside down are come hither also; 

7 whom Jason hath received: and these all 
act contrary to the decrees of Caesar, say¬ 
ing that there is another king, one Jesus. 

8 And they troubled the multitude and the 
rulers of the city, when they heard these 

9 things. And when they had*taken securi¬ 
ty from Jason and the rest, they let them 
go. 

1 Gr. the inhabited earth. 








222 


A COMMENTARY ON THE ACTS. 


[Acts 17:10-14. 


v. 6, and they were required to give security also. Neander supposes it was 
a “sum of money” deposited by Jason and the rest that their friends should 
keep the peace or leave the city. Apparently they could not find Paul and 
Silas, as they were shielded or secreted by these friends. 

10. sent away Paul and Silas by night] Fearing another outbreak 
or some secret violence by the Jews, they prudently and secretly sent the 
apostles away to Beroea (now Verria, with about 20,000 population), about 60 
Homan miles southwest of Thessalonica. Here there was a Jewish synagogue, 
where Paul and Silas again proclaimed Christ. 

11. These ... searched the Scriptures daily] These of Beroea were 
“more noble,” literally, “were better born,” than those of Thessalonica, 
because they received the word with all willingness, daily examining (or 
“questioning”) the Scriptures, if they held (or “ presented ”) these things so. 
These Beroeans are commended, not for asking what the Jewish church taught, 
not for accepting simply what the apostle Paul taught, but for going further 
and examining their Scriptures to see what they taught. Here is the right 
of private study and interpretation, and of personal appeal to God’s word, 
which is called the Protestant doctrine. As a result of this personal study 
of the Scriptures many believed; among them particular notice is taken of 
respectable women, v. 12. The word for “ honorable” means those primarily 
who were comely, then those who were of good position but not necessarily 
of the nobility. The men and women were of good reputation in the city. 

13. the Jews ... stirred up the people] Notice the Revised Ver¬ 
sion, “ stirring up and troubling the multitudes,” as the Greek runs in some 
old manuscripts. The Jews were bitter in their feeling and acts toward the 
apostles. They followed after them here as they had in Lystra, Acts 14 :19. 
They aroused popular feeling and a mob; or would have done so had not the 
prompt and prudent action of the disciples prevented it. 

14. sent away Paul ... to the sea] Or, “to go as far as to the sea,” 
where he might take a ship at Pydna or Dium, about 17 miles from Beroea. 
The conjecture that Paul went by land to Athens is less probable. His going 
to the sea was not a pretence to deceive his enemies, for they would not be 


Common' Version. 

10 And the brethren immediately sent 
away Paul and Silas by night unto Berea: 
who coming thither went into the synagogue 
of the Jews. 

11 These were more noble than those in 
Thessalonica, in that they received the word 
with all readiness of mind, and searched the 
Scriptures daily, whether those things were 
so. 

12 Therefore many of them believed; also 
of honourable women which were Greeks, 
and of men, not a few. 

13 But when the Jews of Thessalonica had 
knowledge that the word of God was preach¬ 
ed of Paul at Berea, they came thither also, 
and stirred up the people. 

14 And then immediately the brethren sent 
away Paul to go as it were to the sea: but 
Silas and Timotheus abode there still. 


Revised Version. 

10 And the brethren immediately sent 
away Paul and Silas by night unto 
Beroea: who when they were come thither 
went into the synagogue of the Jews. 

11 Now these were more noble than those in 
Thessalonica, in that they received the 
word with all readiness of mind, examin¬ 
ing the scriptures daily, whether these 

12 things were so. Many of them therefore 
believed: also of the Greek women of 
honourable estate, and of men, not a few. 

13 But when the Jews of Thessalonica had 
knowledge that the word of God was 
proclaimed of Paul at Beroea also, they 
came thither likewise, stirring up and 

14 troubling the multitudes. And then im¬ 
mediately the brethren sent forth Paul to 
go as far as to the sea: and Silas and Tim- 






A.CTS 17:15,16.] 


PAUL AT ATHENS. 


223 


warranted in pursuing him to bring him back to the city. Silas and Timothy 
tarried at Bercea. The Greek does not imply that this became their perma¬ 
nent “ abode,” but only that they tarried there a short time. Some suppose 
that Timothy remained behind at Philippi and joined Paul later, bringing 
the contributions of the Philippian disciples to Paul at Thessalonica; but 
the text is silent about it. 

15. they • • . brought him unto Athens] Those disciples who took 
charge of the escape of Paul from Beroea also arranged the whole of his 
journey to Athens. They took charge of him; saw him safely in Athens; 
so the Greek implies. Then receiving the charge to Silas and Timothy, 
they at once returned to Beroea. The journey from Beroea to the sea, and 
thence by ship to Athens, would take two or three days if they sailed night 
and day, or five or six days if they sailed only in the daytime. By land the 
entire distance would have been about 250 miles. 

Suggestive Applications. —1. It ought to be every Christian’s “ manner” 
to preach Christ. 2. The theme should be: a suffering Saviour; a risen 
Saviour; Jesus is the Christ. 3. Ignorance, indifference and prejudice are 
three great obstacles to Christianity. 4. The historical facts of the life of 
Jesus fulfill the prophecies in regard to the Messiah. 5. The “ world” needs 
to be turned upside down. 6. It is the duty of every one to examine the 
Scriptures; they give light, hope and life. 7. The searchers will find the 
truth; the neglecters will miss it and salvation. 

Paul at Athens. 17:16-34. 

16. Paul . • . saw the city wholly given to idolatry] This verse 
reads, literally, “And in Athens waiting for them [Silas and Timothy], 
Paul seeing the city was full of idols, his spirit was painfully excited 
[‘sharpened/ ‘set on edge/] in him.” But notice the Revised Version. 
Athens was the most illustrious city of the golden age of classic literature. 
It was situated in the peninsula of Achaia, or Greece, east of Corinth and 
about five miles from Piraeus, its seaport. In learning, philosophy and art, 
Athens stood at the head of ancient cities. The war with Sparta had broken 
its power, and Philip of Macedon had destroyed its political sway, but its 
temples, statues, schools and works of art attracted the lovers of beauty and 
of learning from all parts of the world. Thousands of students went there 
for study as late as the sixth century a.d. Two small rivers run on either 
side of the city; four mountains are around it, and four famous hills within 
the city. These are the Acropolis, or citadel, on the east, 150 feet high; 
next westward the Areopagus, or Mars’ hill; then the Pnyx; and to the 


Common Version. 

15 And they that conducted Paul brought 
him unto Athens: and receiving a command¬ 
ment unto Silas and Timotheus for to come 
to him with all speed, they departed. 

16 Now while Paul waited for them at 
Athens, his spirit was stirred in him, when 
he saw the city wholly given to idolatry. 


Revised Version. 

15 othy abode there still. But they that 
conducted Paul brought him as far as 
Athens: and receiving a commandment 
unto Silas and Timothy that they should 
come to him with all speed, they departed. 

16 Now while Paul waited for them at 
Athens, his spirit was provoked within 
him, as he beheld the city full of idola. 






224 


A COMMENTARY ON THE ACTS. 


[Acts 17 :17,18. 


south the Museum. In the valley between the four was the Agora. At the 
time*of Paul’s visit Athens’ political importance was not great, but its influ¬ 
ence in secular learning and philosophy, though waning, was still foremost 
in the Roman empire. Paul saw the “ city full of idols.” Pausanias, who 
visited Athens about 50 years after Paul, said that Athens had more idols or 
images than all the rest of Greece. Pretonius satirically said it was easier 
to find a god than a man in Athens; and Xenophon calls the city one great 
altar, one great offering to the gods. 

17. disputed • . . with the Jews, and with the devout] In Athens 

Paul again found the synagogue frequented by two classes, the born Jews and 
the “devout,” meaning no doubt the proselytes. With these he “reasoned” 
rather than disputed. But Paul was not satisfied with this method of pro¬ 
claiming the gospel in Athens. He sought the “ market,” Greek ayopa, and 
reasoned with those who happened to be there from day to day. For the 
Greek does not imply any formal meeting of persons with him, as the English 
does, but only that he reasoned with any he found in this public place. The 
ayopa or “market” is generally supposed to designate the great place known 
as the ancient Forum, or old market, and not the Eretria, or new market. 
It was a famous place, where Socrates taught, and where all the great philos¬ 
ophers taught or discoursed to the people. Then too Paul did this “ every 
day,” the Greek implying that he did it through every day for some length 
of time. 

18. the Epicureans, and . . . Stoics, encountered him] That is, 

philosophers of these schools met him to reason or converse with him. 
These two classes or schools of philosophers were prominent at Athens at 
that time. The Epicureans were called philosophers of the garden, after 
Epicurus, who died 270 B.c., leaving his house and garden for a school. 
They said the gods dwelt apart from and had no care for the world, and no 
concern in its creation, and required neither sacrifices nor prayers. Epicurus 
taught that happiness came by following pleasures and in avoiding sensual 
indulgence. But as he recognized no law, human laws being conventional, 
each one was led to decide for a life of ease and self-indulgence. While 
therefore Epicureans theoretically acknowledged God, practically they were 
atheists. It is suggested of late that Epicurus supposed matter to be eternal, 
with its unknown forces, and that evolution produced the world as it now 
exists. Paul appears to sum up their doctrine: “ let us eat and drink; for 
to-morrow we die,” 1 Cor. 15: 32. Hence the proverb to live like an epicure 


Common Version. 

17 Therefore disputed he in the synagogue 
with the Jews, and with the devout persons, 
and in the market daily with them that met 
with him. 

18 Then certain philosophers of the Epicu¬ 
reans, and of the Stoics, encountered him. 
And some said, What will this babbler say? 
other some, He seemeth to be a setter forth 
of strange gods: because he preached unto 
them Jesus, and the resurrection. 


Revised Version. 

17 So he reasoned in the synagogue with the 
Jews and the devout persons, and in the 
marketplace every day with them that 

18 met with him. And certain also of the 
Epicurean and Stoic philosophers en¬ 
countered him. And some said, What 
would this babbler say? other some, He 
seemeth to be a setter forth of strange 
1 gods: because he preached Jesus and the 


1 Gr. demons. 






Acts 17:19,20.] 


PAUL AT ATHENS. 


225 


means to devote one’s life to eating and drinking and pleasure as the chief 
good. The Stoics, or school of the stoa or porch, founded by Zeno, who 
died about 250 b.c., held to doctrines substantially materialistic or pantheistic, 
and ending in fatalism. They recognized a divine mind, a general prov¬ 
idence, and that man should attain indifference to pleasure and pain. Some 
of the distinguished moral teachers among the heathen belonged to this 
school, as Seneca—who may have met Paul—Epictetus and Marcus Aurelius. 
The universe was governed, they said, by law; the lot of the individual was 
bound up in it; all particular events came therefore by a kind of chance or 
uncertainty. Suicide was held to be lawful, as good and evil were not real. 
Thus the perfection of the Epicurean was sensualism, and of the Stoic indif¬ 
ference to pain, pleasure or life. 

“Some” of these philosophers in derision said, “What would this babbler 
say?” The word for “babbler” means literally a “seed-picker.” Aristoph¬ 
anes applies it to a crow; hence a “ chatterer,” one who aped the talk of 
philosophers, possibly a “ plagiarist,” as Ramsay renders it. What would 
he say ? That is, what does he wish or mean to say ? The thought sug¬ 
gested in the question turns two ways: what would he go on to say if we 
would listen ? and what is he trying to say ? He seems to be trying to tell 
of something which we do not understand, and which he does not seem him¬ 
self clearly to comprehend. Others of the philosophers took a more chari¬ 
table view and said, he seems to be a setter-forth of strange gods or divinities. 
The Greek word is the same that elsewhere often designates demons. In the 
four centuries since the death of Socrates, Athens had grown more tolerant. 
The Athenians understood Jesus to be some new deity, and the resurrection 
some new teaching in respect to the future life. 

19. brought him unto Areopagus] Called “Mars’ hill” in v. 22, but 
it is the same Greek word in both cases. This was a famous meeting-place 
in Athens to the west of the Acropolis, and took its name from the great 
council of the city which met there. Some, as Chrysostom, suppose that this 
council or court was sitting, and that Paul was arraigned before it for trial, 
and this view is lately advocated by Prof. Ramsay; others say that it was a 
preliminary hearing. But the narrative does not read like a formal trial, 
nor like an arrest and hearing. He had been conversing or speaking in the 
agora or market. They led him, not forcibly or violently, to the Areopagus, 
so that they and others could hear him more at length, and understand by 
questioning him what he was teaching. 

20. tliou bringest certain strange things] Or, literally, “surprising 
things.” So they led him to the Areopagus, that Paul might more fully 
define his views to the learned and the multitude accustomed to congregate 


Common Version. 


Revised Version. 


19 And they took him, and brought him 
unto Areopagus, saying, May we know what 
this new doctrine, whereof thou speakest, is? 

20 For thou bringest certain strange things 
to our ears: we would know therefore what 
these things mean. 


19 resurrection. And they took hold of him, 
and brought him 1 unto 2 the Areopagus, 
saying, May we know what this new 
teaching is, which is spoken by thee? 

20 For thou bringest certain strange things 

to our ears: we would know therefore 
1 Or, before 2 Or, the hill of Mars 


15 





226 


A COMMENTARY ON THE ACTS. 


[Acts 17:21, 22. 


there. It was a famous place, where the most famous court of Athens was 
held, before the days of Solon even. There Socrates had stood, defending 
his life. They said of Paul, thou bringest startling, surprising things, those 
unheard of: we would therefore clearly know what these teachings mean. 
They had some idea of a spirit world, a future life, and of transmigration of 
souls; but this of the resurrection of persons from the dead was new to them. 

21. spent their time . . . to tell or to hear some new thing] This 
is the historian’s explanation of the eagerness and promptness of the men of 
Athens to take Paul, a stranger, to the great place of discussion and deliber¬ 
ation to hear him. They wanted to hear any, literally, “newer,” things. 
The students and learned who flocked there had the curiosity of inquirers, 
which led them to look for the newer rather than the truer thing. Demos¬ 
thenes in his first great Philippic oration says the same thing of them: “ Tell 
me, do you, going round, still wish to ask in the market, Is there any news ? 
Can there be anything newer than that a Macedonian,” etc. 

22. Paul stood in the midst of Mars’ hill] Or, “of the Areopagus,” 
as in v. 19. This was in the open air, west of the Acropolis and on a ridge 
of reddish limestone rock sloping downward on the west, but abrupt on the 
east, north and south. A short flight of 16 steps cut in the rock led to the 
quadrangle on the top, about 24 paces north and south and 60 paces from 
east to west. There were benches cut in the stone on three sides of this 
square place, which is rudely divided into two or three smaller compartments. 
From this point the apostle could see the temple of Theseus on the north, the 
Acropolis on the east, with the great Parthenon, and statues, temples and 
altars on every side of him. The Areopagus refers to the place rather than 
to the court held there. 


Paul’s Speech on Mars’ Hill. 

Ye men of Athens, ... ye are too superstitious] Or, “somewhat 
superstitious,” English Revisers, but the American Revisers read, “very 
religious”; literally, “are more divinity-fearing” than other Greeks. In 
Acts 25 :19 the same word is rendered in the Revised Version “ religion.” 
Paul was courteous in his opening words, aiming to win their attention. 
Josephus uses the word in a similar sense, and calls the Athenians “the 
most devout of the Greeks.” Paul saw the multitude of altars, statues to 
gods, and temples, and commended that pious reverence thus shown, but 
prudently left the precise value and character of this religious zeal in his 
hearers undetermined. In fact, this religious sentiment in the Athenians 
led them to build altars and set up images of gods, known and unknown, 


Common Version. 

21 (For all the Athenians, and strangers 
which were there, spent their time in noth¬ 
ing else, but either to tell or to hear some 
new thing.) 

22 Then Paul stood in the midst of Mars’ 
hill, and said, Ye men of Athens, I perceive 
that in all things ye are too superstitious. 


Revised Version. 

21 what these things mean. (Now all the 
Athenians and the strangers sojourning 
there 1 spent their time in nothing else, 
but either to tell or to hear some new 

22 thing.) And Paul stood in the midst of 
the Areopagus, and said, 

Ye men of Athens, in all things I per- 
1 Or, had leisure for nothing else 








Athens. (From, the Square of Theseus.) 




































































































































































Acrs 17 : 23, 24.] 


PAUL’S SPEECH ON MARS’ HILL. 


227 


making them noted idolaters. Athens is said to have had 30,000 statues and 
images of gods. 

23. beheld your devotions] Better, “ as I passed along and observed 
the objects of your worship.” He does not mean that he saw the people in 
the act of worship, as “devotions” would imply, but that he saw the temples, 
altars, statues and idols, the objects of their worship. 

I found an altar ... to the unknown god] Or, “to an unknown god.” 
There are two views of this—1, that the altar was intended to be in honor 
of the God of the Jews. This is favored by the Common Version. But in 
the Greek the article is wanting, so nothing can be determined by it. 
Then the Jews had a synagogue in Athens, so that the Greeks could have 
learned from them as much about Jehovah as they knew about many of their 
heathen deities, and need not have called him “unknown god.” 2, that 
one or more altars were erected from regard to interpositions or deliverances 
from calamity by some deity not definitely known. There is no historic 
testimony to the existence of one such altar in Athens, but Pausanias and 
others mention altars to unknown gods in this city. Paul with tact took ad¬ 
vantage of this fact to proclaim unto them the true God. The Bevised Ver¬ 
sion, following the best manuscripts, reads, “ What therefore ye worship in 
ignorance, this I set forth unto you.” The amended reading (of the neuter) 
is disputed by some who still adhere to the masculine “ whom.” If the old 
reading is correct, then Paul’s idea is “ to set forth ” Jehovah to them. If 
the amended reading is right, then his purpose was to set forth the unknown 
worship and salvation of the true God to them. The term “ ignorantly ” or 
“in ignorance” worship does not closely convey the thought of the Greek. 
It is rather that “ye unknowingly worship,” a less offensive shade of ex¬ 
pression than “ ignorantly.” 

24. God that made the world] Now Paul goes on to set forth the 
Creator to them. He does not definitely say that this true God is the same 
as the unknown God to whom they erected the altar, but he implies that the 
Athenians professed to recognize that there was a God unknown to them, that 
might be worthy of worship. This unknown divinity he now tells them—1, 
is the Creator of the world and of all things therein; 2, that he is Lord of 
heaven and earth; and 3, being such a God, he dwells not in hand-made 
temples; and 4, he is not served by human hands, as if he needed help like 
man ; for 5, he is the author of all life, and of all things; and 6, has made 
all nations from one, a common origin; hence 7, all should seek to find him; 


Common Version. 

23 For as I passed by, and beheld your de¬ 
votions, I found an altar with this inscrip¬ 
tion, TO THE UNKNOWN GOD. Whom 
therefore ye ignorantly worship, him de¬ 
clare I unto you. 

24 Ood that made the world and all things 
therein, seeing that he is Lord of heaven and 
earth, dwelleth not in temples made with 
hands; 


Revised Version. 

23 ceive that ye are 1 very religious. For as 
I passed along, and observed the objects 
of your worship, I found also an altar 
with this inscription, 2 to an unknown 
god. What therefore ye worship in 

24 ignorance, this set I forth unto you. The 
God that made the world and all things 
therein, he, being Lord of heaven and 
earth, dwelleth not in 3 temples made with 

1 Or, somewhat superstitious 2 Or, TO the 
unknown GOD. 3 Or, sanctuaries 





228 


A COMMENTARY ON THE ACTS. 


[Acts 17:25-27. 


that is, they ought to know him, not count him among the “ unknown ” or 
“ unknowable.” 

25. as though he needed any thing] Notice the Revised reading of 
this verse. The images and idols in Athens had to be made by human 
hands. The gods needed these images made, so the Greeks reasoned, in 
order to have men know and remember the gods they represented. Thus 
man served them and helped them. Seneca and others said indeed that 
man could not give blessedness to the gods; yet the practice of Greeks 
showed that they supposed human service necessary to that blessedness. But 
the true God was the Creator of all, was intelligent and living, and not like 
these lifeless images made by men. The Greeks had no idea of one God the 
Creator; they recognized a multitude of gods. They had no idea of one 
Lord who had a providential care over all the universe. According to old 
Greek writers the gods were born after the visible order of nature arose out 
of chaos. War, peace, love, industry, the arts, the sea, etc., each had sepa¬ 
rate presiding divinities, often in conflict with each other, with legendary 
histories full of selfishness. These gods did not create, nor generally give 
life. In contrast with these Paul tells them of the true God, who gave “life 
and breath ” ; that is, life as the original gift, and breath as the preservation 
of that gift. 

26. made of one blood] Or, “made of one every nation of men,” 
“ blood ” being omitted on authority of the best manuscripts. But the unity 
of the race is declared in either reading. The Greeks, like the Jews, 
thought themselves of finer nature, a superior race in origin, character and 
destiny. This teaching of the common origin of man, and of common 
brotherhood, struck against teachings and prejudices cherished for ages by 
the philosophers of Greece. Here indeed were “ strange things ” for Greek 
ears. They had an idea of different origins, different gods, different re¬ 
ligions, for the nations. Paul starts with one God, Creator of all, and 
deduces from it one religion, one origin for all, one brotherhood, one salva¬ 
tion for the race. The limits of their territory God had before determined 
—a power the Greeks might admit was exercised by their gods—and he also 
had fixed the duration of their existence; this they might admit too. 

27. they should seek the Lord] Some of Paul’s hearers would dispute 
this. They held that the gods were too far away to have any care over men. 
This thought of God’s moral government over the world was not in the Greek 
mind in general. They would say that the gods should be reverenced, wor- 


Common Version. 

25 Neither is worshipped with men’s hands, 
as though he needed any thing, seeing he 
giveth to all life, and breath, and all things; 

26 And hath made of one blood all nations 
of men for to dwell on all the face of the 
earth, and hath determined the times before 
appointed, and the bounds of their habita¬ 
tion: 

27 That they should seek the Lord, if hap¬ 
ly they might feel after him, and find him, 
though he he not far from every one of us: 


Revised Version. 

25 hands; neither is he served by men’s 
hands, as though he needed any thing, 
seeing he himself giveth to all life, and 

26 breath, and all things; and he made of 
one every nation of men for to dwell on 
all the face of the earth, having deter¬ 
mined their appointed seasons, and the 

27 bounds of their habitation; that they 
should seek God, if haply they might feel 
after him, and find him, though he is not 





Acts 17:28, 29.J 


PAUL’S SPEECH ON MARS’ HILL. 


229 


shipped; but that God should be sought and found as a man would seek and 
find his friend was not in their thought: the gods were too far off. But the 
true God is very near, says Paul. 

28. in him we live, and move, and have our being] We cannot be 
far away from God, as you suppose, nor indeed at any moment out of his 
power. We could not have life, motion or existence away from him, in the 
sense you think. Even some of your own poets, as Aratus of Cilicia, 270 
b.c., and Cleanthes about 300 b.c., of Mysia, also in a Hymn to Zeus says, 
“We are also his offspring.” * 

Thus Paul defends himself against the charge of introducing foreign gods. 
Here was a recognized though unknown God introduced; and now this teaching 
was not foreign, since their poets declared the Greeks to be God’s offspring. 
Cleanthes used this expression in respect to Zeus; but this recognized men 
as the children of the deity, which was a fair argument for the apostle to 
use, and was sufficient also in such an assembly. 

29. ought not to think ... Godhead is like unto gold] Notice the 
delicate skill of this point: “ we ” (not you) “ ought not to think.” Paul 
puts himself and all others with them in this prohibition. The “ Godhead ” 
literally means “ the divine,” “ the deity ” to be like gold. The Being who 
can create the human race cannot be thought an image of gold, silver or 
stone, the three substances out of which their statues of the gods were made. 
The colossal statue of Zeus by Phidias was plated with gold; the images of 
the temple and of the goddess Diana were made of silver, Acts 19 : 24; and 
of the famous Pentelicum marble several noted sculptors made images and 


Common Version. 

28 For in him we live, and move, and have 
our being; as certain also of your own poets 
have said, For we are also his offspring. 

29 Forasmuch then as we are the offspring 
of God, we ought not to think that the God¬ 
head is like unto gold, or silver, or stone, 
graven by art and man’s device. 


Revised Version. 

28 far from each one of us: for in him we 
live, and move, and have our being; as 
certain even of your own poets have said, 

29 For we are also his offspring. Being then 
the offspring of God, we ought not to 
think that 1 the Godhead is like unto gold, 
or silver, or stone, graven by art and de* 

1 Or, that which is divine 


* Aratus says: 

“From Zeus begin we: Never let us leave 
His name unloved. With him, with Zeus, are filled 
All paths we tread, and all the marts of men: 

Filled too the sea, and every creek and bay: 

And all in all things need we help of Zeus, 

For we, too, are his offspring.” 

Phcenom. 1-6. 

Cleanthes says: 

“ Most glorious of immortals, many-named, 

Almighty and forever, thee, 0 Zeus, 

Sovereign o’er nature, guiding with thy hand 
All things that are, we greet with praises thee. 

’Tis meet that mortals call with one accord, 

For we thine offspring are; and we alone, 

Of all that live and move upon this earth, 

Receive the gift of imitative speech.” 


Hymn to Zeus. 






230 


A COMMENTARY ON THE ACTS. 


[Acts 17:30-34. 


statues of gods and of men. But the true God made living beings, not dead 
statues. 

30. times of this ignorance God winked at] Or, “ God overlooked ”; 
lie did not connive at nor approve of it, but he saw mitigating circumstances, 
and overlooked, that is, had not visited the misdeeds with full punishment. 
But now all men were commanded to repent. The Greek philosopher might 
regret mistakes; but to make a total change in his belief, purpose, aims, 
school of thought or religion—this the Greek was not in the habit of doing. 
For this word for repent and repentance implied all that to the Greek. 
Neither Epicurean nor Stoic, nor any of the other Greek schools, had any 
idea of such an act. 

31. Because ... lie will judge the world] This would again be 
strange teaching to the Greeks. The Epicurean rejected future judgment 
and divine government; the Stoic was a fatalist, regarding every day as a 
judgment day. So Schiller puts it: 

“ And the world’s story is its judgment day.” 

But Paul puts the Christian idea of a final judgment before them, as Jesus 
did before his disciples, Matt. 25: 32. He speaks of God as Creator and as 
final Judge; but the Judge will be Jesus, who was raised from the dead. 
Paul appears to have intended next to present the mission and work of Jesus 
as the Saviour of the world; but he was interrupted. 

32. some mocked: and others said, We will hear .. . again] The 
resurrection of the dead was foolishness to the Greeks. iEschylus had said, 
“Once dead, there is no resurrection”; and this was the popular creed of 
Greece. The mockers were probably of the Epicurean school; those who 
put off the question to another time were possibly attached to the Stoics. So 
Felix said, Acts 24: 25. “Thus Paul went out from among them,” a phrase 
quite inconsistent with the view that he was on trial, or under any judicial 
restraint or procedure. 

34. certain . . . believed] The labors of Paul in the synagogue, the 
market, and the Areopagus of Athens, were not fruitless. Several men and 


Common Version. 

30 And the times of this ignorance God 
winked at; but now commandeth all men 
every where to repent: 

31 Because he hath appointed a day, in the 
which he will judge the world in righteous¬ 
ness by that man whom he hath ordained ; 
whereof he hath given assurance unto all 
men, in that he hath raised him from the 
dead. 

32 f And when they heard of the resurrec¬ 
tion of the dead, some mocked: and others 
said, We will hear thee again of this matter. 

33 So Paul departed from among them. 

34 Howbeit certain men clave unto him, 
and believed: among the which was Dio¬ 
nysius the Areopagite, and a woman named 
Damaris, and others with them. 


Revised Version. 

30 vice of man. The times of ignorance 
therefore God overlooked; but now he 
1 commandeth men that they should all 

31 everywhere repent: inasmuch as he hath 
appointed a day, in the which he will 
judge 2 the world in righteousness 3 by 
4 the man whom he hath ordained; where¬ 
of he hath given assurance unto all men, 
in that he hath raised him from the dead. 

32 Now when they heard of the resurrec¬ 
tion of the dead, some mocked; but others 
said, We will hear thee concerning this 

33 yet again. Thus Paul weut out from 

34 among them. But certain men clave un¬ 
to him, and believed: among whom also 
was Dionysius the Areopagite, and a wom¬ 
an named Damaris, and others with them. 

1 Some ancient authorities read declareth to 
men. 2 Gr. the inhabited earth. 

3 Gr. in. 4 Or, a man 






Acts 18 -1.] 


PAUL AT CORINTH. 


231 


at least one woman of position accepted his teaching; at some sacrifice, as the 
term “ having cleaved to him ” implies. Dionysius was a member of the great 
Athenian council—hence a man of position, influence and learning, for none 
could become a member of this council until he had held some other high 
civil office and was sixty years of age. Eusebius reports a tradition that he 
was bishop of Athens, and died a martyr. The works that passed for his in 
the Reformation era were written at a much later date, by some other person. 
Of Damaris Chrysostom says she was the wife of Dionysius; but this having 
no trustworthy historical support is not now believed. This was the result 
of Paul’s work; he left, and Athens drops out of sacred and apostolic history 
as silently and suddenly as it appeared. 

Suggestive Applications. —1. The highest philosophy and art need 
Christianity and a personal Christ. 2. The best education without Christian 
principle may favor the baldest idolatry. 3. Greek learning listens to some 
truths of the gospel. 4. It rejects its chief teachings : repentance, need of 
a Saviour, the resurrection, and a final judgment. 5. Reverence for religion 
may be commended even in the ungodly. 6. God is not unknowable, and 
should not be unknown. 7. The Greeks in their greatest knowledge missed 
knowing the true God. 8. The great purpose of life is to find God, and 
please him. 9. Ignorance of God causes sin to abound. 10. He requires 
repentance and faith. 11. The ignorant, with all others, must stand before 
a righteous Judge. 12. The wise in the wisdom of this world now mock at 
the resurrection and a judgment. 13. “Not many wise, not many mighty, 
not many noble,” seek Christ. 


Paul at Corinth. 18 :1-17. 


Analysis. —Paul leaves Athens for Corinth—finds Aquila and his wife 
Priscilla, who were Jews and tent-makers—with them he lodges and works 
—speaks in the synagogues on Sabbaths, vs. 1-4; Silas and Timothy join 
him—the Jews oppose him—he forsakes the synagogue and speaks in the 
house of Justus near by, vs. 5-7; Crispus, ruler of the synagogue, believes 
—Paul is comforted by a vision—works on for a year and a half, vs. 8-11; 
is accused before Gallio—is set free, vs. 12-17; returns to Antioch by way 
of Ephesus, Caesarea and Jerusalem, vs. 18-22; starts on a third missionary 
journey through Galatia and Phrygia, on his way to Ephesus—Apollos 
instructed by Aquila and Priscilla at Ephesus, vs. 23-28. 

1. Paul. . • came to Corinth] The cold, mocking tone of the Athenian 
philosophers was as discouraging to Paul as the scourgings, stonings and im¬ 
prisonments of the Jewish mobs; so he withdrew to Corinth, about 45 miles 
to the westward, on a narrow isthmus (which Pindar calls “the bridge of 
the sea”), between the Corinthian and the Saronic gulfs. Corinth had two 
harbors, Lechseum, on the Corinthian Gulf, about two miles away, and 


Common Version. Revised Version. 

C HAP. XVIII—After these things Paul 18 After these things he departed from 
departed from Athens, and came to 
Corinth; 





232 


A COMMENTARY ON THE ACTS. 


[Acts 18:2, S. 


Cenchreae, across the isthmus, about nine miles distant. Corinth was a great 
commercial city, and the capital of Achaia at the time Paul resided there. 
The town was about five miles in circuit, built on terraced table-land, with a 
natural fortress called the Acro-Corinthus, about 2000 feet high, with a wind¬ 
ing way leading to the large plateau on its top; temples, statues and images 
stood by the way, and the top was crowned with a splendid temple of Venus, 
where a thousand courtesans acted as priestesses. The top commanded a 
magnificent view of sea and land. Corinth was notorious for its luxury, 
looseness of morals, and licentiousness. “ To live as at Corinth ” was a 
proverb to signify profligate living. To call a woman a “ Corinthian ” was 
to pronounce her infamous. When Paul was there, Corinth was a Roman 
colony governed by a proconsul. Paul lived there nearly two years (about a 
year and nine or ten months), as we infer from “a year and six months” of 
v. 11, and “after this yet many days” of v. 18, R. V. Later he was again 
there, 1 Cor. 16:7; 2 Cor. 12:13, 14, and intended to visit it a third time, 2 
Cor. 13:1. He wrote two extant letters to the Corinthian Christians, one 
from Ephesus and another from Macedonia, about 57 a.d. and from Corinth 
he wrote to the Roman Christians about 58 a.d. The site of Corinth is now 
occupied by Gortho, a miserable little village. 

2. found a certain Jew named Aquila] It is not probable that Aquila 
was a Christian when Paul first met him at Corinth, though we have no 
account of his conversion. As eastern guilds and persons of like trades go 
together, Paul would easily meet Aquila. The general edict of Claudius 
expelling all Jews from Rome drove Aquila from Rome, and his wife Pris¬ 
cilla came with him. Suetonius mentions (Claud. 25) an edict of Claudius 
against the Jews for raising tumults at the instigation of one Chrestus, who 
perhaps was a Jewish leader there; or more probably Christ was meant as the 
one followed by Christians, and popularly supposed to be living, against whom 
Suetonius supposed the Jews raised the contest causing the tumult. 

3. he was of the same craft] Or, “trade.” Paul learned a trade. 
The Talmud required every Jew to teach his son some useful trade. Rabbi 
Judah said, “ He that teacheth his son not a trade teaches him to be a thief.” 
Hillel was a carpenter, and so was Jesus. Paul and Aquila were tentmakers; 
some suppose they were weavers of tentcloth; but more probably it means 
literally tentmakers or tent tailors. Tentcloth was made of a coarse kind 
of goat’s hair; a common occupation in Cilicia, and hence the cloth was called 
cilicium. Paul and Aquila were both Jews and of the same trade, so Paul 
lived with Aquila and his wife, working at the trade. Tentmaking is an im- 


Common Version. 

2 And found a certain Jew named Aquila, 
born in Pontus, lately come from Italy, with 
his wife Priscilla, (because that Claudius 
had commanded all Jews to depart from 
Rome,) and came unto them. 

3 And because he was of the same craft, he 
abode with them, and wrought: (for by 
their occupation they were tentmakers.) 


Revised Version. 

2 Athens, and came to Corinth. And he 
found a certain Jew named Aquila, a man 
of Pontus by race, lately come from Italy, 
with his wife Priscilla, because Claudius 
had commanded all the Jews to depart 

3 from Rome: and he came unto them ; and 
because he was of the same trade, he 
abode with them, and they wrought; for 
by their trade they were tentmakers. 





Acts 18:4-6.] 


PAUL AT CORINTH. 


233 


portant industry in western Asia to-day. You will find people in Constanti¬ 
nople and other cities cutting, making, sewing, mending and repairing can¬ 
vas tents, as Paul was employed. See Van Lennep, Bible Lands , p. 418. 

4. lie reasoned in the synagogue] As Corinth was colonized in Roman 
times, there seems to have been quite a Jewish population there, for they had 
a synagogue. Paul worked week-days, and Sabbaths “ reasoned ” with and 
sought to persuade Jews and Greeks of the new faith. He does not appear 
to have won many; yet he gained Crispus, the chief ruler of the syna¬ 
gogue. 

5. when Silas and Timotlieus were come .. . Paul ... testified] 
Paul had sent for Silas and Timothy by those who returned from Athens to 
Bercea, where he had left these co-workers, Acts 17:14, 15. But Paul’s stay 
at Athens was so short that they did not reach him until he was at Corinth. 
When they came he “ was pressed in ” or “ by ” “ the Spirit,” so the old 
Greek text reads; but the Revised Text reads, “was constrained by the 
word.” The latter is obscure, if not ambiguous, in sense. It must be a figu¬ 
rative or elliptical expression, perhaps, for “he was constrained or engrossed 
in preaching the word ” ; a thought akin to his exclamation “woe is unto 
me, if I preach not the gospel,” 1 Cor. 9:16. The Common text has a 
similar thought; but the Revised text is supported by the old manuscripts. 
Paul felt compelled to testify of Jesus, the Messiah, the Christ: not merely 
that he was the Christ, as the English versions imply, but the whole evidence 
that Jesus fulfilled Old Testament prophecy concerning the expected Messiah. 
There is an implied fullness in this testimony not conveyed in the English 
versions. 

0. opposed themselves, and blasphemed] The Jews “opposed”— a 
strong word in Greek, drawn from military phrase, and meaning to draw up 
in battle array for a mortal conflict. They “blasphemed” or “railed” 
against the gospel Paul preached. He “ shook out his raiment,” or “ gar¬ 
ments,” an Oriental mode of expressing one’s determination to be clear of 
all that belonged to another—even the dust of the land. Nothing pertaining 
to them should cling to him. Thus he would forcibly show them that he 
would not be responsible for their moral condition or the consequences that 
might follow. “Your blood be upon your own heads; I am clean,” would 
put into words what was expressed by shaking the garments. If they 
perished, he would be “ clean ” or “ clear” of any share in it. He had fairly 


Common Version. 

4 And he reasoned in the synagogue every 
sabbath, and persuaded the Jews and the 
Greeks. 

6 And when Silas and Timotheus were 
come from Macedonia, Paul was pressed in 
the spirit, and testified to the Jews that Je¬ 
sus was Christ. 

6 And when they opposed themselves, and 
blasphemed, he shook his raiment, and said 
unto them, Your blood be upon your own 
heads: I am clean: from henceforth I will 
go unto the Gentiles. 


Revised Version. 

4 And he reasoned in the synagogue every 
sabbath, and 1 persuaded Jews and Greeks. 

5 But when Silas and Timothy came 
down from Macedonia, Paul was con¬ 
strained by the word, testifying to the 

6 Jews that Jesus was the Christ. And 
when they opposed themselves, and 2 blas¬ 
phemed, he shook out his raiment, and 
said unto them, Your blood be upon your 
own heads; I am clean: from henceforth 


1 Gr. sought to persuade. 


2 Or, railed 





234 


A COMMENTARY ON THE ACTS. 


[Acts 18:7-11. 


warned; they had rejected and railed at the warning: they must bear the 
punishment. See for similar ideas Matt. 27:25 and Ezek. 33: 7-16; 34:10. 

7. into a certain man’s house, named Justus] Or, Titus Justus, or 
Titius Justus. This man’s name is Justus in three of the older manuscripts, 
Titus in the Sinaitic MS. and in the Syriac and Arabic versions, and Titus 
Justus in some MSS. and in the Vulgate. The Revisers have adopted the 
latter, though the reading Justus only has strong support. He “ worshipped 
God,” a phrase that usually designates a proselyte to the Jewish worship. 
Paul seems to have used this man’s house for religious meetings. He may 
have continued to lodge and work with Aquila and Priscilla. Some suggest 
that this Titus Justus may be the Titus of Gal. 2:1, and hence the intimate 
companion of the apostle in his later labors. 

8. Crispus, the chief ruler . . . believed] Paul continued to speak 
of Jesus to the Greeks, who came to the house of Justus, which was near by 
the synagogue, and “Crispus, the ruler of the synagogue” (the Revised 
Version properly omits “chief”), joined the disciples. Evidently Crispus 
was put out of his position as ruler. To have a Christian meeting almost 
next door to the synagogue, to which their ruler had attached himself, would 
irritate the Jews. Among the many Corinthians that became disciples there 
were some other Jews no doubt, though it seems probable that most of them 
were Greeks. Crispus, Gaius and Stephanas were among the disciples there, 
1 Cor. 1:14-16. 

10. no man shall set on thee to hurt thee] Paul was attacked by the 
Jews, and he had reason to know how bitter they were; so he may have 
been depressed, and needed encouragement. In his extremity the Lord 
grants him a vision to assure him that he was approved, and that he would 
be protected from serious harm. The tlireatenings might go on, but deliver¬ 
ance would come ; so, remembering Philippi, he need not fear or keep silent. 
Then followed a remarkable declaration: “for I have much people in this 
city ”—even in worldly, commercial, licentious Corinth! By “ have much 
people ” Paul understood that the Lord had many in that city who were, or 
who would become, disciples. He might be arrested, as he was; but he would 
not be hurt, and he was not. 

11. teaching the word] This phrase seems to support the amended 


Common Version. 

7 If And he departed thence, and entered 
into a certain man's house, named Justus, 
one that worshipped God, whose house 
joined hard to the synagogue. 

8 And Crispus, the chief ruler of the syna¬ 
gogue, believed on the Lord with all his 
house; and many of the Corinthians hear¬ 
ing believed, and were baptized. 

9 Then spake the Lord to Paul in the night 
by a vision, Be not afraid, but speak, and ! 
hold not thy peace: 

10 For I am with thee, and no man shall set I 
on thee to hurt thee: for I have much peo¬ 
ple in this city. 

11 And he continued there a year and six 


Revised Version. 

7 I will go unto the Gentiles. And he de¬ 
parted thence, and weut into the house 
of a certain man named Titus Justus, one 
that worshipped God, whose house joined 

8 hard to the synagogue. And Crispus, the 
ruler of the synagogue, 1 believed in the 
Lord with all his house; and many of the 
Corinthians hearing believed, and were 

9 baptized. And the Lord said unto Paul 
in the night by a vision, Be not afraid, 

10 but speak, and hold not thy peace: for I 
am with thee, and no man shall set on 
thee to harm thee: for I have much peo- 

11 pie in this city. And he dwelt there a 


1 Gr. believed the Lord. 









Acts 18:12-16.] 


PAUL AT CORINTH. 


235 


reading in v. 5. Paul was in Corinth 18 months. Was this the entire length 
of his stay ? or, was it at the end of this period that the disturbance came 
and the accusation before Gallio, and his acquittal, followed by Paul’s con¬ 
tinued stay “after this yet many days”? See Revised Version, v. 18. We 
cannot be certain of the answer. The most obvious meaning is that the 
“many days” of v. 18 are to be added to the “year and six months” of v. 
11. He taught “ a year and six months ” undisturbed, until Gallio was ap¬ 
pointed “ proconsul ” ; then trouble began, but Gallio refused to be pestered 
with the charge. Paul’s accusers were blamed and sent out of court in dis¬ 
grace ; so Paul “ tarried after this yet many days,” making his entire stay at 
Corinth a year and nine or ten months, as before stated. 

12. when Gallio was . . . deputy] Or, “proconsul,” R. V. Achaia, 
of which Corinth was the capital, was a Roman province. These provinces 
were either senatorial, that is, the ruler was appointed by the senate, or 
imperial, where the ruler was appointed by the emperor. Under Augustus 
Achaia had been a senatorial province, but under Tiberius it became an im¬ 
perial province; yet after 44 a.d., under Claudius it became again a sena¬ 
torial province, the proper title of the governor of senatorial provinces 
being “proconsul.” Here again the accuracy of Luke is incidentally 
shown. This Gallio was uncle of the poet Lucan and brother of the 
famous philosopher Seneca, but was adopted by a noted orator, Junius 
Gallio, and took his name. Contemporary writers call him a bright, popular 
and affectionate man, and named him “Dulcis,” “sweet Gallio.” Seneca 
declares that he was a most lovable man. The Jews, thinking some circum¬ 
stance favorable for them, such as either the change in the proconsul or some 
decree or action in the empire against the Jews, rose up against Paul and 
brought him before the proconsul, charging him with persuading men, that 
is, Greeks and Hebrews, to worship God contrary to law. The Roman law 
protected foreigners, for example Jews, in' their worship according to their 
own forms. Gallio understood Paul to be a Jew, and hence was not far 
wrong in thinking that the dispute was over some doctrinal question or mode 
of worship among the Jews themselves. 

14. Gallio said ... If it were a matter of wrong] Gallio heard the 


Common Version. 

months, teaching the word of God among 
them. 

12 If And when Gallio was the deputy of 
Achaia, the Jews made insurrection with 
one accord against Paul, and brought him to 
the judgment seat, 

13 Saying, This fellow persuadeth men to 
worship God contrary to the law. 

14 And when Paul was now about to open 
his mouth, Gallio said unto the Jews, If it 
were a matter of wrong or wicked lewdness, 
O ye Jews, reason would that I should bear 
with you: 

15 But if it be a question of words and 
names, and of your law, look ye to it; for I 
will be no judge of such matters. 

16 And he drave them from the judgment 
seat. 


Revised Version. 

year and six months, teaching the word 
of God among them. 

12 But when Gallio was proconsul of Acha¬ 
ia, the Jews with one accord rose up against 
Paul, and brought him before the judge- 

13 ment-seat, saying, This man persuadeth 
men to worship God contrary to the law. 

14 But when Paul was about to open his 
mouth, Gallio said unto the Jews, If in¬ 
deed it were a matter of wrong or of 
wicked villany, O ye Jews, reason would 

15 that I should bear with you: but if they 
are questions about words and names and 
your own law, look to it yourselves; I am 
not minded to be a judge of these matters. 

16 And he drave them from the judgement* 





236 


A COMMENTARY ON THE ACTS. 


[Acts 18:17,18. 


accusation, but did not wait for Paul to answer. He judged the dispute to 
be one of words, names, and the interpretation of their own rules of wor¬ 
ship ; matters with which the Roman ruler had no concern. It was not a 
question of civil right, of crime, or of immorality or “ villany,” R. V., and 
hence he regarded it as out of the jurisdiction of his court. What had he 
to do with deciding whether Jesus or some other person was the Jewish 
Messiah ? or about the meaning of certain prophecies in their sacred books ? 
A Roman civil officer had nothing to do with disputes of this kind; so he 
orders the lictors, his official attendants, to drive the accusers out of his 
presence. 

17. took Sostlienes,... and beat him before the judgment seat] 

This is true to Oriental life. A party hustled out of court in disgrace would 
be roughly handled in the presence of the court, held in some open place like 
the market square. Sosthenes was probably made ruler of the synagogue 
after Crispus became a disciple; or he may have been a co-ruler with him. 
Some suppose that Sosthenes was ruler of another synagogue; but this has 
no warrant in the narrative, and is quite unlikely. Prof. Ramsay argues 
from inscriptions found in Smyrna that there was one chief and two officials 
in a synagogue at this period in Asia Minor. Was he the Sosthenes of 1 
Cor. 1:1? We do not know; there is no record of his conversion. 

Gallio cared for none of those things] He had no interest or concern 
in religious disputes among the Jews; a characteristic attitude of Romans 
toward Jews, as Tacitus and other Roman writers make clear to us. Nor did 
lie care about the beating of Sosthenes, who had been the leader in this dis¬ 
turbance ; it was of small consequence to the proconsul, so long as it served 
to put down the Jewish spirit of turbulence, as it probably did for the time. 
Luke mentions Gallio’s indifference chiefly to show the utter failure of the 
attempt of the Jews to have Paul punished, and thus to indicate how fully 
the promise of the Lord was fulfilled, “ no man shall set on thee to harm 
thee,” v. 10. 

Suggestive Applications. —1. Christians may be numerous and holy 
even in a city otherwise profligate. 2. The Christian worker may have 
pleasant friendships in his toil and home. 3. The gospel worker may use 
religious prejudices as a stepping-stone to true faith. 4. Manual labor is 
honorable and praiseworthy in any city or country. 5. When the gospel is 
rejected, the worker may turn to other fields and minds. 6. God comforts 
and encourages his servants when needful. 7. Perseverance in teaching the 
gospel brings large results. 


Paul Goes to Jerusalem; Apollos at Ephesus. 18:18-28. 

18. Paul after this tarried ... and sailed thence into Syria] Or, 


Common Version. 

17 Then all the Greeks took Sosthenes, the 
chief ruler of the synagogue, and beat him 
before the judgment seat. And Gallio cared 
for none of those things. 

18 And Paul after this tarried there yet a 


Revised Version. 

17 seat. And they all laid hold on Sosthenes, 
the ruler of the synagogue, and beat him 
before the judgement-seat. And Gallio 
cared for none of these things. 

18 And Paul, having tarried after this yet 





Acts 18 :18.] PAUL GOES TO JERUSALEM; APOLLOS AT EPHESUS. 


287 


“ Paul, having tarried after this yet many days, .. . sailed thence for Syria.” 
This states that Paul remained “many days” after the accusation before 
Gallio. But v. 11 implies that he had been there a year and six months 
when the appointment of Gallio as proconsul gave an opportunity for the 
Jews to rise against him. This makes it clearer that the entire stay in 
Corinth was more than one year and six months. After the “many days” 
he “ took his leave of the brethren,” the Greek verb being peculiar: in Luke 
9:61 it is rendered “ bid farewell to ”; and in Luke 14:33 it is rendered 
“ forsaketh ” or “ renounceth.” In earlier Greek it meant “ to set apart,” as 
soldiers for a post; hence in later Greek “to dismiss,” and so “ to leave” or 
bid farewell. 

he had a vow] Three questions arise : 1, Who had the vow ? and 2, Why 
was the vow made ? and 3, What kind of a vow was it ? These questions 
have been in dispute since the days of Chrysostom and Jerome, the earlier 
writers generally saying that Paul had the vow; but many modern writers 
say it was Aquila. The reasons in favor of Aquila are—1, that Aquila is 
the nearest antecedent to “ having shorn ”; 2, that the historian’s inverted 
order, placing Aquila last, implies this; 3, that Paul was stoutly opposed to 
this bondage to the ceremonial law, and there is no other recorded instance 
of a voluntary Jewish vow proposed and assumed by Paul. The vow in 
Jerusalem, Acts 21:24, he was persuaded to undertake by the apostles and 
others, and it cannot be regarded as his own idea. 

The reasons in favor of Paul as the maker of the vow are—1, Paul is the 
person who is the subject or theme of the entire passage; 2, Priscilla and 
Aquila are mentioned only as Paul’s companions, and not apparently to 
speak of the vow; 3, there are several participles of the same form (Alford 
says nine) in this passage, all but this one clearly referring to Paul, giving 
the presumption that this one also refers to him; 4, Paul, not Aquila, went 
to Jerusalem, where the vow was to be completed by a sacrifice, and this is 
given as a reason for his sailing for Syria; 5, the inverted order (placing 
Priscilla before Aquila) is of small force, since that order is found in Rom. 
16:3 and 2 Tim. 4:19; then 6, there seems no reason for mentioning the 
Vow if it was Aquila who had made it; 7, if Aquila had been intended, the 
natural form would be “ who shaved the head,” etc., not “ having shaved.” * 


Common Version. 

good while, and then took his leave of the 
brethren, and sailed thence into Syria, and 
with him Priscilla and Aquila; having shorn 
his head in Cenchrea : for he had a vow. 


Revised Version. 

many days, took his leave of the brethren, 
and sailed thence for Syria, and with him 
Priscilla and Aquila; having shorn his 
head in Cenchrete: for he had a vow. 


* It will indicate the extent of such controversies to give a few noted names on each 
side. That Aquila made the vow is held by Grotius, Hammond, Heinrichs, Howson (but 
hesitatingly in later editions), Kuinoel, Meyer, Oertel, Schneckenberger, Theophylact, 
Wieseler, and the Vulgate or Latin version. That Paul made the vow is the view of 
Alford, Alexander, Augustine, Baumgarten, Beda, Bengel, Beza, Bleek, Calvin, Chrysos¬ 
tom^), Calovius, De Wette, Erasmus, Ewald, Hackett, Hervey, Jerome, Lange, Lechler, 
Lumby, Luther, Morus, Neander, Olshausen, Plumptre, Reland, Rosenmuller, Schaff, Sepp, 
Spencer, Wordsworth, and Zeller. This list might be extended to several hundred writers, 
but the proportion on each side would not be materially changed. 







238 


A COMMENTARY ON THE ACTS. 


[Acts 18:19-22. 


While the question must be regarded as undecided, the numbers and weight 
of scholarship strongly favor the view that Paul made the vow. See also 
Acts 21:24. Why it was made is not stated, and can only be conjectured. 
It was probably in grateful recognition of some wonderful escape from peril, 
as that at Corinth, or one of the numerous perils noted in 2 Cor. 11: 26. Nor 
can the third question be definitely answered. It scarcely seems to be 
a Naziritic vow, since the shaving of the head appears to have been at 
Cenchrese at the time of making the vow, and not at Jerusalem at the com¬ 
pletion of it, as is usual in the case of a Naziritic vow. See Num. 6:5, 18. 
Hence it was probably a personal or private vow, which may account for no 
mention of the reason for making it. 

19. lie came to Ephesus] Or, “And they came to Ephesus, and he left 
them there,” R. V., which is preferable. Paul and his company came to 
Ephesus, where he left them. But before he left them, Paul entered into the 
synagogue there and reasoned with the Jews, no doubt to show them that 
Jesus is the Messiah, the Christ. See Acts 19:10. For description of 
Ephesus see notes on the next chapter. 

20. When they desired him to tarry] This reasoning in the syna¬ 
gogue led the Jews to ask Paul to speak further to them. This was not in 
accord with his plans. The Jews here were not different from those in other 
places, as Paul proved on his return to them. See Acts 19:8, 9. 

21. I will return ... if God will] The clause “I must by all means 
keep this feast that cometh in Jerusalem ” is omitted in the Revised Version, 
not being in several of the older manuscripts. If retained as genuine, it 
refers either to the passover or the pentecost, a feast which Paul was anxious 
to attend a few years later. See Acts 20:16. So taking leave of them, with 
a promise to return if it was the will of God, he sailed from Ephesus. 
Notice how Paul refers all his future to the good pleasure of God; see also 
James 4:15. 

22. lie had •.. gone up, and saluted the church] Paul, landed at 
Csesarea, “went up and saluted the church.” This cannot well mean a 
church in Csesarea, for there is no mention before of one in that city. More¬ 
over, if Paul had merely visited a church in Csesarea, the writer would 
hardly have said “ he went up,” an expression that often describes a journey 
to Jerusalem. Nor could one be said to go “down” from Csesarea to 
Antioch. It was the mother church at Jerusalem that Paul visited, and then 
went down to Antioch, probably by land. Many events of great interest no 


Common Version. 

19 And he came to Ephesus and left them 
there: but he himself entered into the syna¬ 
gogue, and reasoned with the Jews. 

20 When they desired him to tarry longer 
time with them, he consented not; 

21 But bade them farewell, saying, I must j 
by all means keep this feast that cometh in | 
Jerusalem : but I will return again unto you, 
jf God will. And he sailed from Ephesus. 

22 And when he had landed at Cesarea, and 
gone up, and saluted the church, he went 
down to Antioch. 


Revised Version. 

19 And they came to Ephesus, and he left 
them there: but he himself entered into 
the synagogue, and reasoned with the 

20 Jews. And when they asked him to 
abide a longer time, he consented not; 

21 but taking his leave of them, and saying, 
I will return again unto you, if God will, 

22 he set sail from Ephesus. And when he 
had landed at Csesarea, he went up and 
saluted the church, and went down to 









ACTS 18 : 23-26.] PAUL GOES TO JERUSALEM; APOLLOS AT EPHESUS. 239 


doubt occurred in this visit and journey, but they are all hidden in the 
short record of this one verse. 

23. spent some time there , lie departed] This verse notes the be- 
ginning of Paul’s third missionary journey. He went to south Galatia. 
If he visited Lystra and Derbe in Lycaonia, no mention is made of the fact. 
Nor is it known what places or churches he visited in Phrygia. Some sug¬ 
gest Colossse, Hierapolis, and Laodicea, from a possible hint in Col. 2:1; 
though the more probable meaning of that verse implies that he had not seen 
the disciples there mentioned. Wherever he went, he encouraged the dis¬ 
ciples in the new faith. 

24. Apollos,... mighty in the Scriptures] Apollos is probably a 
contraction of Apollonius, or Apollodorus. He was “ an Alexandrian by 
race” or “ by birth” ; many Jews dwelt at Alexandria, where the Septuagint 
version of the Old Testament was made two or three centuries before the 
Christian era. He was an “ eloquent man,” the Greek adjective meaning 
that he was both learned and an orator. Neither English version, therefore, 
gives the full idea; both together would convey the thought. He came to 
Ephesus, literally “ being mighty in the Scriptures.” Alexander supposes 
the Greek order here implies a development of this new power after he 
came to Ephesus. Meyer, however, thinks this gift was one Apollos had 
along with his learning, and not one that was developed after his arrival at 
Ephesus. 

25. lie spake and taught diligently] The Revised Version renders 
the first clause “ This man had been instructed.” The Greek word means 
“ to teach by the mouth ” or “ orally,” and from it the English catechise 
comes. Apollos was taught by some living teacher in the way of the Lord; 
he being fervent or earnest in spirit, “ spake and taught carefully the things 
concerning Jesus” ; so the Revised Version, following a revised Greek text 
based on four of the oldest manuscripts. The Greek word for “ diligently” 
or “ carefully ” means primarily to do a thing “ accurately,” according to law 
or to rule. This Apollos did so far as he knew ; but he knew only the bap¬ 
tism of John. This is to be taken in the broad sense as including all the 
things John the Baptist taught about repentance and the coming of Jesus, 
whom John pointed out as the Lamb of God. 

26. expounded unto him tlie way of God more perfectly] Or, “more 


Common Version. 

23 And after he had spent some time there , 
he departed, and went over all the country 
of Galatia and Phrygia in order, strength¬ 
ening all the disciples. 

24 If And a certain Jew named Apollos, 
born at Alexandria, an eloquent man, and 
mighty in the Scriptures, came to Ephesus. 

25 This man was instructed in the way of 
the Lord; and being fervent in the spirit, he 
spake and taught diligently the things of the 
Lord, knowing only the baptism of John. 

26 And he began to speak boldly in the 


Revised Version. 

23 Antioch. And having spent some time 
there , he departed, and went through the 
region of Galatia and Phrygia in order, 
stablishing all the disciples. 

24 Now a certain Jew named Apollos, an 
Alexandrian by race, 1 a learned man, 
came to Ephesus; and he was mighty in 

25 the scriptures. This man had been 2 in¬ 
structed in the way of the Lord; and be¬ 
ing fervent in spirit, he spake and taught 
carefully the things concerning Jesus, 

26 knowing only the baptism of John: and 

1 Or, an eloquent man 

2 Gr. taught by word of mouth. 








240 


A COMMENTARY ON THE ACTS. 


[Acts 18:27. 


carefully ”; the same word as in v. 25: literally, “ more accurately.” Apollos 
spoke boldly, for it required boldness to speak in the synagogue, where Jews 
stood ready to dispute, oppose, and put down and out the speaker. Here 
again Priscilla is named before her husband, as in v. 18. Note also the 
different punctuation in the Revised Version in this verse. This is the first 
distinct intimation that Aquila and Priscilla were themselves disciples. 
By placing Priscilla first, the historian may intend to suggest that she 
was a woman of unusual zeal and fervency among the disciples. She and 
her husband Aquila explain “ the way of God,” meaning the perfected mis¬ 
sion and work of Jesus. If the instruction was limited to the matter of 
baptism, then it would be natural to find some notice that Apollos was rebap¬ 
tized, as in the case of the disciples noted in the next chapter. But there is no 
mention of the rebaptism of Apollos in this connection; and he could not 
have been baptized with those noted in the next chapter, since it is clearly 
implied that he left Ephesus before they were baptized. It is more likely 
that they explained to him the promise of Jesus in the gift of the Holy 
Spirit, a truth Peter presented on the day of Pentecost, as a part of “the way 
of God.” 

27. when lie was disposed to pass into Acliaia] Or, “when he was 
minded ” or “ willed ” to pass into Achaia. From Acts 19: 1 it is evident 
that Apollos went to Corinth. The disciples evidently thought that busy 
commercial centre a good place for a learned and eloquent man like Apollos. 
While the people were not as devoted to learning and culture as those of 
Athens, they would appreciate both; and he was suited to attract and con¬ 
vince them by proclaiming the gospel. The middle clause of the verse is 
ambiguous in the Greek, which may appear by a more literal rendering: 
“ when he willed to go into Achaia exhorting the brethren wrote to the dis¬ 
ciples to receive him.” The Common Version makes the disciples at Corinth 
the object of their exhortation ; the Revised Version makes it Apollos. This 
is a case (exceedingly rare in the English version) in which the Revisers 
have interpreted rather than translated the text. The pronoun him after 
“encouraged ” should clearly be in italics in the Revised Version, since it is 
not expressed in Greek. The Greek word for “ encouraged” or “ exhorted” 
occurs only here in the New Testament, but is common in the classic Greek, 
where it usually means exhorted. That it applies to disciples in Corinth, as 
in the Common Version, is the view of Luther, He Wette, Ewald, Meyer, 
Plumptre, Alexander, Hervey, and many others; that it means they encour- 


Common Version. 

synagogue: whom when Aquila and Pris¬ 
cilla had heard, they took him unto them, 
and expounded unto him the way of God 
more perfectly. 

27 And when he was disposed to pass into 
Achaia, the brethren wrote, exhorting the 
disciples to receive him : who, when he was 
come, helped them much which had believed 
through grace: 


Revised Version. 

he began to speak boldly in the synagogue. 
But when Priscilla and Aquila heard him, 
they took him uDto them, and expounded 
unto him the way of God more carefully. 
27 And when he was minded to pass over in¬ 
to Achaia, the brethren encouraged him, 
and wrote to the disciples to receive him: 
and when he was come, he 1 helped them 
much who had believed through grace: 
1 Or, helped much through grace them that 
had believed 











Acts 18:28.] 


PAUL RETURNS TO EPHESUS. 


241 


aged Apollos, as in the Revised Version, is the view of Chrysostom, Eras¬ 
mus, Beza, Bengel, Calvin, Grotius. It does not appear that Apollos hesi¬ 
tated, so as to require any urging or “ encouraging ” to go; yet the order of 
the sentence in Greek seems to favor the Revised reading. Meyer thinks that 
the pronoun “him” after “encouraged” would have been expressed in 
Greek if this had been Luke’s meaning; but that is often understood in 
Greek. Which rendering is right cannot therefore be certainly determined. 
This is the earliest instance on record of letters of recommendation or com¬ 
mendation from one church to another. Aquila and Priscilla would be well 
known at Corinth, so that a letter bearing their names with others would 
have weight at that place. Apollos proved a strong help to the Corinthian 
disciples. 

28. mightily convinced the Jews] Or, “powerfully confuted the 
Jews,” R. V. The adverb for “ mightily ” in classic Greek often means 
“vigorously,” “vehemently” or “intensely,” thus referring to the force of 
Apollos’ arguments, or to his nervous and earnest manner in speaking them. 
The meaning of the Greek word for “convinced” is better expressed in the 
Revised Version by “confuted” ; for it does not imply a change of mind or 
view in his hearers, but rather that he utterly refuted their arguments, and 
gained a complete triumph over them in the discussion. He demonstrated 
from the Scriptures not only that Jesus was the Christ, as the English ver¬ 
sions read, but also literally “Jesus to be the Christ.” 

Suggestive Applications.— 1. How brief is the record of work of the 
apostles! The labors of Paul from Corinth to Ephesus and Jerusalem, and 
back to Antioch and Ephesus, 2000 to 2500 miles, is packed into seven 
verses. 2. God leaves us to learn some truths through his providences, v. 18. 
8. The wise worker revisits and sustains as well as starts Christian organi¬ 
zations. 4. The learned and eloquent may learn more from Christians less 
famous for those gifts. 5. The “ way of God ” is the way we ought to know 
accurately. 6. All may labor effectively in the place to which God calls 
them, though few are apostles. 7. Fervor and earnestness make persons 
powerful and effective. 


Paul Returns to Ephesus. 19:1-20. 

When Paul and Silas were proclaiming the gospel in the provinces of 
Asia Minor they were forbidden of the Spirit to go into the province of 
Asia, and therefore could not go to Ephesus, its capital. Since he had gone 
into Europe Paul had established at least three leading mission stations, at 
great radiating centres—Philippi, Thessalonica, and Corinth. He had been 
at the greatest centre of learning in the world, Athens; but there, so far as 
the record shows, he had small success, not even forming a church. After 
nearly two years in Corinth, however, he made that a strong Christian 


Common Version. 


Revised Version. 


28 For he mightily convinced the Jews, and 
that publicly, shewing by the Scriptures that 
Jesus was Christ. 


28 for he powerfully confuted the Jews, 1 and 
that publicly, shewing by the scriptures 
that Jesus was the Christ. 

1 Or, shewing publicly 


16 


/ 







242 


A COMMENTARY ON THE ACTS. 


[Acts 19:1, 2. 


centre, and returned to Asia Minor, and entered without question the com¬ 
mercial city and capital, Ephesus, where he spent two or three years, per¬ 
haps preaching in the provincial towns also. 

Ephesus was situated on the Cayster river, near the sea. It was on a large 
plain five miles by three miles in extent, with mountains on three sides, the 
Cayster meandering diagonally across the plain. This river formed a fair 
inland harbor; but it had been gradually made shallow by the silt of the 
river. Ephesus was called one of the “ eyes of Asia Minor,” the other being 
Smyrna, 40 miles northward. It was the greatest commercial emporium of 
the empire next to Alexandria, and Antioch in Syria. It was famous for the 
worship of Artemis (Diana), and as the birthplace of two painters, Apelles 
and Parrhasius. It had three noted buildings: 1, the temple of Diana, 
near the city walls, was 220 by 425 feet on the ground, had 127 columns of 
Parian marble, each 60 feet high, supporting the roof; was 220 years in build¬ 
ing, and had the chief work of the celebrated Apelles, estimated to have cost 
$190,000; it was one of the “seven wonders of the world.” 2, A theatre, the 
largest then known, said to seat 50,000 spectators. 3, A stadium or circus for 
racings, athletic games and wrestling matches, which was 680 feet long by 
200 feet wide. The ruins of Ephesus, the theatre and other buildings have 
been explored by J. T. Wood, and lie near the Turkish village Ayasaluk. 

Analysis. —Paul returns to Ephesus—finds twelve disciples—instructs 
and rebaptizes them, and they receive the Holy Spirit, vs. 1-8; the Jews 
opposing him, Paul teaches in the school of Tyrannus—working miracles, 
vs. 9-12; Jewish imitators are overcome of demons, vs. 13-16; many be¬ 
lieve and burn their books of magic, vs. 17-20; Paul plans to go into 
Macedonia, vs. 21, 22; Demetrius raises an uproar—a mob in the theatre— 
quieted and dismissed by the town clerk, vs. 23-41. 

1. while Apollos was at Corinth, Paul... came to Ephesus] This 
means that Paul did not reach Ephesus before Apollos went to Corinth, per¬ 
haps some time in 56 a.d. The disciples found at Ephesus by Paul were im¬ 
perfectly instructed, and had received only the baptism by John. Apollos 
was in a similar condition before he was instructed by Priscilla and Aquila. 
If these disciples were his companions, or from Alexandria, it might account 
for the mention of Apollos in this connection. “ Upper coasts ” of the Com¬ 
mon Version is used in the old English sense of “higher” or “interior 
borders,” meaning the mountain districts of Galatia or Phrygia bordering 
on the province of Asia. See Acts 18: 23. 

2, Have ye received the Holy Ghost] Or, “ Did ye receive the Holy 


Common Version. 

C HAP. XIX.—And it came to pass, that, 
while Apollos was at Corinth, Paul hav¬ 
ing passed through the upper coasts came to 
Ephesus; and finding certain disciples, 

2 He said unto them. Have ye received the 
Holy Ghost since ye believed? And they 
said unto him, We have not so much as 
heard whether there be any Holy Ghost. 


Revised Version. 

19 And it came to pass, that, while Apol¬ 
los was at Corinth, Paul having passed 
through the upper country came to Eplie- 
2 sus, and found certain disciples: and he 
said unto them, Did ye receive the Holy 
Spirit when ye believed ? And they said 
unto him, Nay, we did not so much as 
hear whether »the Holy Spirit was given, 
Or, there is a Holy Spirit 







ACTS 19:3-8.] 


PAUL RETURNS TO EPHESUS. 


243 


Spirit when ye believed ? And they said unto him, Nay, we did not so much 
as hear whether the Holy Spirit was given” This is more accurate than the 
Common Version, which implies that they did not know of the Holy Spirit. 
But if they were Jews and knew of the teaching of John the Baptist, they 
must have heard of the Holy Spirit, since prophecy is full of that idea; and 
John foretold a baptism of the Spirit. See Matt. 3:11; Luke 3:16; John 
1:33. They had not received the Spirit, and had not heard about his being 
received by others. 

3. Unto what then were ye baptized?] Or, “into what”; that is, 
into what teaching, object or religion? They answer, “Into John’s bap¬ 
tism.” They were baptized into the baptism of repentance, as preached by 
John. This was well, Paul admitted, so far as it went; but it implied some 
one to come, even Jesus. He was the coming One proclaimed by John in 
his mission and by his baptism. This is the last mention of John the Bap¬ 
tist in the New Testament. 

5. they were baptized in the name of the Lord Jesus] There were 
about twelve of these rebaptized disciples. This act was clearly approved 
by Paul, since after this fresh baptism he laid his hands upon them, a solemn 
and symbolic act to signify that they were set apart as disciples of Jesus. 
Why the baptism of repentance by John was not sufficient or satisfactory in 
this instance we are not told. It is not said that Apollos was thus rebap¬ 
tized, though he may have been and the fact not recorded. Some suppose 
these were converts by the preaching of Apollos. The usual Christian 
formula of baptism was probably used, though the record here designates the 
act by a part only. The gift of the Holy Spirit is followed by the customary 
sign, speaking with tongues, and teaching, v. 6. Melancthon remarks on 
this incident: “ John’s baptism was the baptism of repentance, of mortifi¬ 
cation ; Christ’s baptism is the baptism of revival, of vivification.” The life 
of the disciple is often a clear but unconscious evidence of into what he was 
actually baptized—into formality, worldliness, mortification and death in sin, 
or into a spiritual life in Christ. 

8. he . . . spake . . • disputing and persuading] Or, “ reasoning and 
persuading.” Christianity is a reasonable religion. There was quite a 


Common Version. 

3 And he said unto them, Unto what then 
were ye baptized? And they said, Unto 
John’s baptism. 

4 Then said Paul, John verily baptized 
with the baptism of repentance, saying unto 
the people, that they should believe on him 
which should come after him, that is, on 
Christ Jesus. 

5 When they heard this , they were baptized 
in the name of the Lord Jesus. 

6 And when Paul had laid his hands upon 
them, the Holy Ghost came on them; and 
they spake with tongues, and prophesied. 

7 And all the men were about twelve. 

8 And he went into the synagogue, and 
spake boldly for the space of three months, 
disputing and persuading the things con¬ 
cerning the kingdom of God. 


Revised Version. 

3 And he said, Into what then were ye 
baptized? And they said, Into John’s 

4 baptism. And Paul said, John baptized 
with thebaptismof repentance, saying un¬ 
to the people, that they should believe on 
him who should come after him, that is, 

5 on Jesus. And when they heard this, 
they were baptized into the name of the 

6 Lord Jesus. And when Paul had laid his 
hands upon them, the Holy Spirit came 
on them; and they spake with tongues, 

7 and prophesied. And they were in all 
about twelve men. 

8 And he entered into the synagogue, 
and spake boldly for the space of three 
months, reasoning and persuading as to 
the things concerning the kingdom of 







244 


A COMMENTARY ON THE ACTS. 


[Acts 19:9-13. 


colony of Jews in Ephesus, having a synagogue. Paul had spoken in it on 
a previous brief visit, and had been asked to remain there. He could not 
consent then, but had promised to return. He seems to have been better 
received than elsewhere by the Jews; though after three months, some in 
the Ephesian synagogue sharply and openly opposed his teaching. 

9. separated the disciples] The reason for this separation was that 
some of the Jews refused to be persuaded, becoming hardened and literally 
“ unpersuadable,” as the word for “ believed not ” or “ disobedient ” may be 
rendered. The separation made by Paul was that of taking the disciples 
from the unbelieving Jews, and not a separation of some Christians from 
others, as the English version might mean. The new company met in the 
school of Tyrannus, near by the synagogue. Whether this man was a Jew, 
having a Jewish school, or some Greek sophist, giving lectures in rhetoric or 
having a school for philosophic discussions and study, is unknown. The gen¬ 
eral facts in the narrative favor the view that he was a Jew, or, if a Greek, 
that he was a disciple, or friendly to the new faith. For Paul taught there 
without serious molestation and with marked success for two years, reaching 
Jews and Greeks. For the whole time of his stay, see vs. 8-10 and Acts 
20:31, about two and a half to three years. The dwellers in all parts of the 
province of Asia “ heard the word of the Lord ”; and about this time “ the 
seven churches of Asia,” Rev. 1:4; 2:1, 8, 12, 18; 3:1, 7, 14, were 
founded. Paul had written two letters to the Thessalonians while at Corinth. 
While at Ephesus he wrote his first letter to the Corinthians. 

11. God wrought special miracles by ... Paul] The extraordinary 
character of these miracles is noted in v. 12. The description is by a medi¬ 
cal scholar, for such was Luke. Notice carefully the Revised reading; the 
handkerchiefs, or strictly “sweat-cloths,” and aprons, or, perhaps, more 
accurately half-girdles worn at trades, “ were carried away ” from Paul. He 
does not appear to have sent them, or introduced this mode of doing. The 
friends of the sick appeared to have had such faith in his power as a messen¬ 
ger of God that they believed a cure might be thus effected ; and the result 
was according to their faith. 

13. vagabond Jews, exorcists] Or, “strolling Jews, exorcists.” 


Common Version. 

9 But when divers were hardened, and be¬ 
lieved not, but spake evil of that way before 
the multitude, he departed from them, and 
separated the disciples, disputing daily in 
the school of one Tyrannus. 

10 And this continued by the space of two 

ears; so that all they which dwelt in Asia 

eard the word of the Lord Jesus, both 

Jews and Greeks. 

11 And God wrought special miracles by 
the hands of Paul: 

12 So that from his body were brought 
unto the sick handkerchiefs or aprons, and 
the diseases departed from them, and the 
evil spirits went out of them. 

13 | Then certain of the vagabond Jews, 
exorcists, took upon them to call over them 


Revised Version. 

9 God. But when some were hardened and 
disobedient, speaking evil of the Way be¬ 
fore the multitude, he departed from 
them, and separated the disciples, reason- 

10 ing daily in the school of Tyrannus. And 
this continued for the space of two years; 
so that all they that dwelt in Asia heard 
the word of the Lord, both Jews and 

11 Greeks. And God wrought special 1 mir- 

12 acles by the hands of Paul: insomuch that 
unto the sick were carried away from his 
body handkerchiefs or aprons, and the 
diseases departed from them, and the evil 

13 spirits went out. But certain also of the 
strolling Jews, exorcists, took upon them 


1 Gr. powers . 







THE SITE OF EPHESUS. 



TEMPLE OF DIANA. EPHESUS. 

1. From, a Medal of Hadrian, i 

















































































































Acts 19:14-17. J 


PAUL RETURNS TO EPHESUS. 


245 


“Vagabond” is now used to signify a rascal or a scamp; but formerly it 
meant one who stroiled about with no fixed habitation. “ Exorcists ” means 
those who pretend to cast out evil spirits by religious or magical formulas or 
movements. These strolling Jews attempted to cast out the spirits by pro¬ 
nouncing or calling over the afflicted the name of the Lord Jesus. Josephus, 
Antiq. 8 :2, 5, speaks of forms of exorcism invented by King Solomon, and 
describes a mode used by one Eleazar, who cast out demons in the presence 
of Vespasian, which is exceedingly fanciful, yet illustrates the probable 
method of these strolling Jews. 

15. Jesus I know, and Paul I know; but who are ye ?] Nothing 
more is known of Sceva than is here stated. Some suppose he was priest in 
the temple of Diana; but this is not very probable, since he was a Jew. It 
is more probable that he was head of one of the 24 courses of Jewish priests, 
and as such is spoken of as chief priest. Josephus appears to use the phrase 
in a similar way. The sons of this priest became exorcists. So the sons of 
Eli “ made themselves vile,” or “ did bring a curse upon themselves,” 1 Sam. 
3:13, R. V. These exorcists tried their power upon a person possessed of 
an evil spirit. The “ evil spirit,” meaning the man in whom the evil spirit 
was, said, “ Jesus I know, and Paul I know.” The Greek words for “know” 
are not the same here. The first means that the evil spirit knew the power 
of Jesus, was conscious of it, by some internal feeling; the second that he 
understood or was acquainted with Paul, as an accredited agent or messenger 
of Jesus; but who are you? Not followers of Jesus, but only pretenders, 
using his name without authority. So the possessed man, with a peculiar 
power displayed by madmen, flew at the exorcists, stripping off their gar¬ 
ments and “mastering both of them.” See Revised Version, which follows 
a Greek reading found in four oldest manuscripts. This implies that only 
two of the seven sons were present. They escaped from the house. 

17. fear fell on them all] But notice the Revised reading of this verse. 
This incident impressed itself upon all the Jews and Greeks in Ephesus. 
The historian is careful to show that while Jews were overcome, the fact 
brought fear upon all classes alike. The next effect was to make the name 
of the Lord Jesus great. It was clear from this incident that this name 


Common Version. 

■which had evil spirits the name of the Lord 
Jesus, saying, We adjure you by Jesus whom 
Paul preacheth. 

14 And there were seven sons of one Sceva, 
a Jew, and chief of the priests, which did so. 

15 And the evil spirit answered and said, 
Jesus I know, and Paul I know; but who 
are ye? 

16 And the man in whom the evil spirit was 
leaped on them, and overcame them, and 
prevailed against them, so that they fled out 
of that house naked and wounded. 

17 And this was known to all the Jews and 
Greeks also dwelling at Ephesus; and fear 
fell on them all, and the name of the Lord 
Jesus was magnified. 


Revised Version. 

to name over those who had the evil 
spirits the name of the Lord Jesus, say¬ 
ing, I adjure you by Jesus whom Paul 

14 preacheth. And there were seven sons 
of one Sceva, a Jew, a chief priest, who 

15 did this. And the evil spirit answered 
and said unto them. Jesus I iknow, and 

16 Paul I know; but who are ye? And the 
man in whom the evil spirit was leaped 
on them, and mastered both of them, and 
prevailed against them, so that they fled 
out of that house naked and wounded. 

17 And this became known to all, both Jews 
and Greeks, that dwelt at Ephesus; and 
fear fell upon them all, and the name of 


1 Or, recognise 





246 


A COMMENTARY ON THE ACTS. 


[Acts 19:18-20. 


could not be used in a false or trifling way without danger. This made the 
people reverence the name, and esteem it a power. 

18. confessed, and shewed their deeds] Or, “confessing, and de¬ 
claring their deeds.” This clearly implies that some secret art and deception 
had been followed, which they now, before the apostle perhaps, confessed, 
and as publicly exposed the deception connected with their magic, exorcism, 
sorcery or fortune-telling. It seems that some Jews or Greeks (“not a few,” 
v. 19) had professed to become disciples, but had continued in the practice 
of these magical arts. They now saw their wrong, and openly confessed 
their doings and forsook them. 

19. brought their books together, and burned them] These “ curi¬ 
ous arts” were “magical arts,” and not a few had books on the subject. The 
contents of these books were of great antiquity among the Jews, dating back 
to the age of Solomon, and had recipes, magical formulas and written charms, 
and minute directions for procedure in various practices of the magical arts. 
The “Ephesian letters” was a proverbial expression, meaning charms com¬ 
posed of magical words, to be worn on the person as a protection from harm. 
Thus it was said a wrestler could not be thrown if he had this charm. Prob¬ 
ably the little silver models of Diana or of the temple, which were made and 
sold at such profit by Demetrius and his workmen, were of this character. 
The books were burned, though the value of them was estimated at 50,000 
pieces of silver. The phrase probably signifies that number of Greek 
drachmas, each equal to about 15 or 20 cents, or a total of $7500 to $10,000. 
After such a wonderful and public confession, the record adds, “ So mightily 
grew the word of God and prevailed,” v. 20. 

Suggestive Applications. —1. Christian teachers should diligently look 
after those they instruct, as Paul did after converts. 2. The special power 
of the Holy Spirit is to be sought by all believers. 3. One may have re¬ 
pented, yet have little power to win souls because he lacks the gift of the 
Holy Spirit. 4. Believers do wisely to separate from organizations that 
oppose the gospel. 5. Power to teach and to win souls comes from being 
full of the Holy Spirit. 6. It hardens the heart to resist the gospel. 7. It 
is dangerous to counterfeit the Christian profession and name. 8. It is 
noble to confess wrong, and sacrifice gains and possessions of a questionable 
character. 9. Sincere, self-denying Christians magnify the Lord in the 
world. 


Common Version. 

18 And many that believed came, and con- 
ftssed, and shewed their deeds. 

19 Many of them also which used curious 
arts brought their books together, and 
burned them before all men: and they 
counted the price of them, and found it 
fifty thousand pieces of silver. 

20 So mightily grew the word of God and 
prevailed. 


Revised Version. 

18 the Lord Jesus was magnified. Many 
also of them that had believed came, con- 

19 fessing, and declaring their deeds. And 
not a lew of them that practised 1 curious 
arts brought their books together, and 
burned them in the sight of all: and they 
counted the price of them, and found it 

20 fifty thousand pieces of silver. So might¬ 
ily grew the word of the Lord and pre¬ 
vailed. 


1 Or, magical 





Acts 19: 21-23.] THE UPROAR AGAINST PAUL AT EPHESUS. 


247 


The Uproar Against Paul at Ephesus. 19: 21-41. 

21. After . . . Paul purposed . . . to go to Jerusalem] After the 
disciples had made this costly sacrifice of magical works, proving the sin¬ 
cerity of their belief and profession, Paul had decided in his own mind to 
revisit the Christians in Macedonia and Achaia, where he had labored about 
two years, and then go to Jerusalem with contributions collected in the vari¬ 
ous mission fields for the need of the mother church at Jerusalem, as his 
letters intimate. See 1 Cor. 16 :1-3, and his allusion to the “door” opened 
in Ephesus, 1 Cor. 16 : 8, 9. Then he longed to visit Rome, as he wrote to 
the Christians there, Rom. 1:13, but in this he was disappointed. He 
indeed went to Rome, but as a prisoner. 

22. he . . . stayed in Asia] The mission of Timothy and Erastus 
was to gather up contributions in those churches in advance of the coming 
of Paul, see 1 Cor. 16 : 2. Erastus is mentioned as having been at Corinth 
later, 2 Tim. 4: 20, but he is not probably the one named in Rom. 16: 23. 
The word for “ministers” is of the same stem as that from which the English 
“ deacon ” comes; so the earliest duties of deacons were to look after the 
charitable gifts of the churches. Notice moreover here that these foreign 
mission churches sustained themselves not only, but made large gifts for the 
home church at Jerusalem. Why it is said that Paul “himself stayed in 
Asia for a while,” instead of saying at Ephesus, is not certain. It is probable 
that he spent some time in other cities of Asia, where the “seven churches” 
were founded, and which are noticed later in Rev. 1: 4. 

23. 24. the same time . . . Demetrius, a silversmith] Or, “ about 
that time there arose no small stir concerning the Way,” R. V. The “ way” 
became a distinct term to designate the Christian faith. See Acts 19 : 9, and 
“ I am the way,” John 14: 6. Paul had three classes of opponents at Eph¬ 
esus: 1, the honest Jews, who allowed him to teach three months in their 
synagogue and then turned him out; 2, Jews like Sceva’s sons, who traded 
upon the superstitions of the people; and 3, Demetrius and his company of 
the ancient “ trades unions,” who saw peril to the business in silver idols. 
The burning of $10,000 worth of books of magic aroused them to the danger 
that might come to the business of selling silver images of Diana and the 
temple if the Christian teaching continued to spread. So the saloon-keepers 
and liquor manufacturers band together and make “ no small stir” when Chris¬ 
tian temperance teaching is so vigorous as to threaten seriously their traffic. 


Common Version. 

21 After these things were ended, Paul 
purposed in the spirit, when he had passed 
through Macedonia and Achaia, to go to 
Jerusalem, saying, After I have been there, 
I must also see Rome. 

22 So he sent into Macedonia two of them 
that ministered unto him, Timotheus and 
Erastus; but he himself stayed in Asia for a 
season. 

23 And the same time there arose no small 
stir about that way. 


Revised Version. 

21 Now after these things were ended, 
Paul purposed in the spirit, when he had 
passed through Macedonia and Achaia, to 
go to Jerusalem, saying, after I have been 

22 there, I must also see Rome. And having 
sent into Macedonia two of them that 
ministered unto him, Timothy and Eras¬ 
tus, he himself stayed in Asia for a while. 

23 And about that time tberf arose n# 






248 


A COMMENTARY ON THE ACTS. 


[Acts 19:24-27. 


made silver slirines for Diana] Or, “of Diana.” Demetrius was 
“a silversmith,” literally “a silver-beater.” These small models of the 
temple had an image of the goddess within the pillars, and were bought by 
pilgrims, who set them up in their homes as objects of worship or carried 
them about their persons as charms. Diana was worshipped under a variety 
of names and characters, as the goddess of hunting, of travelling, of might, 
and of childbirth. As relating to heaven she was called Luna; to the woods, 
Diana; and to Tartarus or punishment, Hecate. The Greek Artemis is por¬ 
trayed as a beautiful huntress with a bow in her hand, the daughter of Zeus 
and sister of Apollo. The Ephesian Diana is also a female, but with many 
breasts, supposed to signify the fruitfulness of nature; having some of the 
attributes of the Libyan Cybele, mother of the gods. Her image was sup¬ 
posed to have fallen down from heaven, v. 35. The selling of silver models 
by Demetrius and his fellow workmen was a very profitable business. Two 
classes are noticed: “ craftsmen,” meaning skilled workers, and “ workmen ” 
(v. 25), meaning laborers who did the plainer, rougher work. 

25. by this craft we have our wealth] Or, “by this business we 
have our wealth,” or “well-being,” “our living.” Demetrius had push, 
daring, and a certain amount of shrewd business sense. He had organizing 
ability, such as leaders in modern labor unions possess. He knew how to 
appeal to workmen, to bring them together and to unite them in one purpose 
—to maintain their monopoly and success in the idol trade. Their profits 
gave them wealth. 

26. this Paul hath persuaded and turned away much people] This 

is strong testimony from an enemy to the success of Paul’s labors in Ephesus 
and in the province of Asia. The sale of silver models had perceptibly fallen 
off; for Paul taught that the silver images made by hand were not gods. So 
Paul had argued at Athens, Acts 17: 29, and at Lystra, Acts 14:15. 

27. our craft is in danger] Or, “not only is there danger that this 
our trade [literally, ‘our part’ of work] come into disrepute.” Demetrius 
shrewdly put a little religion into his appeal to their local pride, to hide his 
supreme selfishness. The Oriental silversmiths sit on the floor, an anvil, 


Common Version. 

24 For a certain man named Demetrius, a 
silversmith, which made silver shrines for 
Diana, brought no small gain unto the 
craftsmen; 

25 Whom he called together with the work¬ 
men of like occupation, and said, Sirs, ye 
know that by this craft we have our wealth. 

26 Moreover ye see and hear, that not alone 
at Ephesus, but almost throughout all Asia, 
this Paul hath persuaded and turned away 
much people, saying that they be no gods, 
which are made with hands: 

27 So that not only this our craft is in dan¬ 
ger to be set at nought; but also that the 
temple of the great goddess Diana should be 
despised, and her magnificence should be 
destroyed, whom all Asia and the world 
irorshippeth. 


Revised Version. 

24 small stir concerning the Way. For a 
certain man named Demetrius, a silver¬ 
smith, who made silver shrines of 1 Diana, 
brought no little business unto thecrafts- 

25 men; whom he gathered together, with 
the workmen of like occupation, and said, 
Sirs, ye know that by this business we 

26 have our wealth. And ye see and hear, 
that not alone at Ephesus, but almost 
throughout all Asia, this Paul hath per¬ 
suaded and turned away much people, 
saying that they are no gods, which are 

27 made with hands: and not only is there 
danger that this our trade come into dis¬ 
repute ; but also that the temple of the 
great goddess 1 Diana be made of no ac¬ 
count, and that she should even be de¬ 
posed from her magnificence, whom all 

1 Gr. Artemis. 







ACTS 19:28-31.] THE UPROAR AGAINST PAUL AT EPHESUS. 


249 


vise and small furnace about them. The bellows is a bag of skin, their fuel 
charcoal. With this simple outfit they turn out beautiful work. If the 
models of the temple and goddess were no longer prized, it would not be 
long before the temple would be of no importance in the eyes of the people. 
They must correct the evil, then, to save their worship and the religion of 
Diana. 

28. they were full of wrath] Or, “ filled with wrath,” and went on 
crying out. The crowd grew wild and uncontrollable with excitement. 
Trades, guilds, labor interests, are always easily aroused. Their cry was, 
literally, “Great (is) the Artemis of Ephesians.” This was a great labor 
riot. They heard only one thing: “our craft is in danger.” This was 
enough. They did not stop to consider, reason or plan, but simply yelled. 
Modern labor rioters have not learned much greater wisdom. But the first 
question in response to the cry “our craft is in danger” should be, Is it be¬ 
cause the craft is supporting some unrighteous system or wrong ? If so, it 
ought to be in danger. Is it wasteful in a good cause ? It then ought to be 
in danger. 

29. they rushed with one accord into the theatre] The city was wild 
with the excitement. The mob did not readily find Paul, so seized Gaius. 
Gaius is a name often mentioned, Acts 20:4; Rom. 16:23; 1 Cor. 1:14; 
3 John 1; and Aristarchus is also named in the next chapter, and in Col. 
4:10; Philem. 24. These men were Thessalonians of Macedonia, see Acts 
20:4; 27 : 2. John wrote his third epistle to a Gaius. The theatre was the 
chief place of assemblies for deliberation and for amusement, as the stadium 
was for athletic games. It would hold from 25,000 to 50,000 persons. Paul 
wanted to rush in to save his friends and to quiet the mob; but the disciples 
saw the peril and prudently kept him from the exposure. Some suppose 
that Paul refers to this tumult in his letters to the Corinthians, 1 Cor. 15 : 32. 
The assembly was in such a rage that some of the chief officers of Asia, liter¬ 
ally “ some of the Asiarchs,” who were friendly, though not disciples, sent 
messengers urging him to keep away and not risk himself in the theatre. 
Paul’s conduct must have commended him to some of the leading men of this 
great commercial city. There were ten Asiarchs in Ephesus, chosen annu- 


Common Version. 

28 And when they heard these sayings, they 
were full of wrath, and cried out, saying, 
Great is Diana of the Ephesians. 

29 And the whole city was filled with con¬ 
fusion : and having caught Gaius and Aris¬ 
tarchus, men of Macedonia, Paul’s compan¬ 
ions in travel, they rushed with one accord 
into the theatre. 

30 And when Paul would have entered in 
unto the people, the disciples suffered him 
not. 

31 And certain of the chief of Asia, which 
were his friends, sent unto him, desiring 
him that he would not adventure himself 
into the theatre. 


Revised Version. 

28 Asia and 1 the world worshippeth. And 
when they heard this, they were filled 
with wrath, and cried out, saying, Great 

29 is 2 Diana of the Ephesians. And the city 
was filled with the confusion: and they 
rushed with one accord into the theatre, 
having seized Gaius and Aristarchus, 
men of Macedonia, Paul’s companions in 

30 travel. And when Paul was minded to 
enter in unto the people, the disciples 

31 suffered him not. And certain also of the 
3 Asiarchs, being his friends, sent unto 
him, and besought him not to adventure 


1 Gr. the inhabited earth. 2 Gr .Artemis. 

3 i. e. officers having charge of festivals in 
the Roman province of Asia. 






250 


A COMMENTARY ON THE ACTS. 


[Acts 19:32-36. 


ally from the entire province of Asia, who were masters of the sacred rites, 
and who provided games in honor of the emperor and of the gods at their 
own expense. They must therefore have been persons of wealth and high rank. 

82. Some . . . cried one thing, and some another] This verse is a 
graphic and accurate picture of an excited, ungovernable crowd. They 
simply kept yelling; if any one tried to reason with them they yelled the 
more, and kept it up for two hours. This was a “sympathy” movement; 
the larger part had no grievance, and did not know even why the crowd 
came together. 

33. drew Alexander out] The Jews selected and literally “urged 
forward” Alexander to make a defence or apology. The line of explanation 
that was intended cannot be determined. Some suppose that the Jews put 
him forward as one belonging to a similar trade (see Alexander the copper¬ 
smith, 2 Tim. 4:14) to assure the crowd that the Jews had nothing to do 
with Paul. Others think Alexander was a disciple, and that the unbelieving 
Jews maliciously put him forward to divert the attack from themselves. 
He “ beckoned,” made a downward motion of the hand as Orientals do when 
wanting silence. But when they recognized him as a Jew their blood was 
boiling; the tumult was greater and the cries fiercer than ever, lasting for 
two hours. 

35. the townclerk had appeased the people] Or, “the recorder” 
“quieted the multitude,” for it refers to the tumultuous assembly. This 
“townclerk” or “recorder” was a high official associated with the ten Asi- 
arclis and the proconsul; and as through him official communications were 
generally made to the people, and he was backed by Roman military power, 
he would command respect and attention. Yet the language implies that it 
required some time for him to secure sufficient quiet to be heard. He begins 
his speech in the usual respectful manner, “ Men, Ephesians,” and in a mas¬ 
terly way points out, without giving offence, how needless and senseless their 


Common Version. 

32 Some therefore cried one thing, and 
some another: for the assembly was con¬ 
fused ; and the more part knew not where¬ 
fore they were come together. 

33 And they drew Alexander out of the 
multitude, the Jews putting him forward. 
And Alexander beckoned with the hand, 
and would have made his defence unto the 
people. 

34 But when they knew that he was a Jew, 
all with one voice about the space of two 
hours cried out, Great is Diana of the Ephe¬ 
sians. 

35 And when the townclerk had appeased 
the people, he said, Ye men of Ephesus, 
what man is there that knoweth not how 
that the city of the Ephesians is a worship¬ 
per of the great goddess Diana, and of the 
image which fell down from Jupiter? 

36 Seeing then that these things cannot be 
spoken against, ye ought to be quiet, and to 
do nothing rashly. 


Revised Version. 

32 himself into the theatre. Some therefore 
cried one thing, and some another: for 
the assembly was in confusion; and the 
more part knew not wherefore they 

33 were come together. 1 And they brought 
Alexander out of the multitude, the Jews 
putting him forward. And Alexander 
beckoned with the hand, and would have 

34 made a defence unto the people. But 
when they perceived that he was a Jew, 
all with one voice about the space of two 
hours cried out, Great is 2 Diana of the 

35 Ephesians. And when the townclerk had 
quieted the multitude, he saith, Ye men 
of Ephesus, what man is there who 
knoweth not how that the city of the 
Ephesians is temple-keeper of the great 
2 Diana, and of the image which fell down 

36 from 3 Jupiter? Seeing then that these 
things cannot be gainsaid, ye ought to be 


1 Or, And some of the multitude instructed Alex¬ 
ander 2 Gr. Artemis. 3 Or, heaven 






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Acts 19:37-39.] THE UPROAR AGAINST PAUL AT EPHESUS. 


251 


prolonged outcry was. Every person knew that Ephesus was the temple 
keeper, or literally “sweeper” (not “worshipper” merely), of the great 
Diana, and of her image from Jupiter. So the Palladium of the Trojans is 
said to have fallen, Virgil, JEneid, 2 :183. Coins and inscriptions have been 
found at Ephesus noting the same Greek word, vewicopov, applied to the people, 
sometimes in relation to the goddess and sometimes to the emperor. These 
are given in J. T. Wood’s Ephesus, with other very interesting discoveries at 
that ancient city. No one can gainsay or successfully question these facts. 
The crowd therefore should be quiet, not a wild, howling, reckless rabble. 

87. neither robbers of churches] Rather “ robbers of temples.” The 
recorder of a Greek city, at that time, would not speak of “ churches.” The 
planters of “ churches ” would not also rob them. Broadly the term means 
one who pollutes, defames or defiles a temple, as well as one who robs it of 
its ordinary worship. But in early English “ church ” or “ chapel ” was a 
term for any place of worship, Christian or heathen. This testimony of the 
town clerk shows how discreetly and calmly Paul had presented the gospel. 
He preached Jesus Christ; he did not ridicule nor revile their heathen wor¬ 
ship : he taught them a better worship. He undermined pagan worship, not 
by denunciation, but by turning their desires for worship towards the right 
object, the true God, and Jesus the Saviour. 

88. the law is open, and there are deputies] Rather, “ the courts are 
open”—as if he had said, “the courts are even now in session”—“and there 
are proconsuls.” They would see that justice was done. If Demetrius and 
Ids labor friends have a grievance, let them apply to the courts, not to mob- 
law. Let them “ implead ” or “ accuse ” one another. The Greek word is a 
technical legal term, meaning that Demetrius and his friends might make a 
formal complaint or charge against Paul. They were to have a regular 
trial; Demetrius accusing, Paul answering, and each side producing wit¬ 
nesses, as was done at Caesarea later, Acts 24:1-10. 

39. if ye inquire any tiling concerning other matters] Or, “ if ye 
seek anything about other matters.” This was a furtive and cautious way 
of saying, “If you seek to hinder the spread of this new religion, or matters 
not strictly of a legal but of a popular or patriotic nature, then let it be 
settled in a ‘ lawful’ or ‘regular’ assembly.” The Roman government gave 
Greek cities the right of popular discussion and assemblies. So the town 
clerk “ gave them their choice of either having the case tried before the pro- 
consuls, or having it laid before the ecclesia of the demos (assembly of the 


Common Version. 


Revised Version. 


37 For ye have brought hither these men, 
■which are neither robbers of churches, nor 
yet blasphemers of your goddess. 

38 Wherefore if Demetrius, and the crafts¬ 
men which are with him, nave a matter 
against any man, the law is open, and there 
are deputies: let them implead one another. 

39 But if ye inquire any thing concerning 
other matters, it shall be determined in a 
lawful assembly. 


37 quiet, and to do nothing rash. For ye 
have brought hither these men, who are 
neither robbers of temples nor blasphem- 

38 ers of our goddess. If therefore Demetri¬ 
us, and the craftsmen that are with him, 
have a matter against any man, i thecourts 
are open, and there are proconsuls: let 

39 them accuse one another. But if ye seek 
any thing about other matters, it shall be 


1 Or, court days are kept 





252 


A COMMENTARY ON THE ACTS. 


[Acts 19:40, 4L 


people), if they wished it to be gone into on wider and deeper grounds.”— 
Hervey, in Pulpit Com., 2: 121. 

40. we are in danger] On account of this “ concourse,” literally, this 
“twisting up together.” There had been a confused crowd, or a “riot,” 
without any cause. Demetrius and his party are warned that the proconsul or 
Roman officials might demand a reason for this mob-assembly, and thus they 
might be themselves arrested, and would find no legitimate excuse for what 
they had done. Nobody could give any cause for it. The whole crowd, but 
especially the leaders, might therefore be thankful that the Roman soldiers 
had not swooped down upon them and put them all in prison, or carried 
them before the magistrates to be fined or condemned. Then, to offset their 
ardor for the honor of the city, he implies that if a report of such a riot 
reached Rome unexplained, the privileges of their city might be very 
seriously reduced. Besides, it was a capital offence under Roman law to 
raise a riot. The town clerk we may say therefore presented roughly five 
points to the crowd: 1, their outcry was needless; 2, the men they accused 
had committed no open offence against the religion of the city ; 3, Demetrius 
should first have appealed to the courts or proconsuls ; 4, or, he should have 
requested a regular assembly to hear the whole case; 5, the whole city might 
suffer for a riotous assembly. 

41. he dismissed the assembly] The hint of law and a military force 
near at hand had a powerful effect, as it has now, in quieting an excited Oriental 
crowd. The uproar quieted and the excitement ceased, Demetrius and his 
artificers probably concluding that they would get themselves into serious 
trouble by taking either course against the disciples which the town clerk 
had suggested; so they dropped it altogether. 

Suggestive Applications. —1. The devil’s business and the Lord’s busi¬ 
ness are naturally opposed to each other. 2. When a man’s or a company’s 
business is in support of a wrong system, it ought to be in danger. 3. When 
righteousness interferes with business prosperity, the business had better be 
changed. 4. Mobs, strikes and riots are poor ways to redress workingmen’s 
wrongs, often hurting rather than helping honest labor. 5. Never com¬ 
mit yourself to any cause or course that Christianity condemns. 6. Human 
law and order are of great value; all right-minded citizens should uphold 
them. 7. It is a poor argument for Diana’s worship, that her temple was an 
ornament to the city and an enormous source of profit. 8. Big profits in a 
had business bankrupt the soul. 9. Christianity opposes selfish gains, and 
begets a spirit of liberality and love. 


Common Version. 

40 For we are in danger to be called in 
question for this day’s uproar, there being 
no cause whereby we may give an account 
of this concourse. 

41 And when he had thus spoken, he dis¬ 
missed the assembly. 


Revised Version. 

40 settled in the regular assembly. For in¬ 
deed we are in danger to be 1 accused con¬ 
cerning this day’s riot, there being no 
cause for it: and as touching it we shall 
not be able to give account of this con- 

41 course. And when he had thus spoken, 
he dismissed the assembly. 

1 Or, accused of riot concerning this day 





Acts 20:1.] 


PAUL AT TROAS. 


253 


Paul at Troas. 20:1-12. 

The history of Paul’s life as given in Acts is quite meagre at this point. 
This gap can be partly filled, however, from the facts given in his letters 
to the Corinthians. Paul had intended to sail to Corinth and from thence to 
pass into Macedonia. Precisely when he intended to make this journey is 
not certain, nor is it clear why the plan was changed. Of the various views 
offered in explanation of this period, perhaps this is the best—that Paul had 
sent Timothy and Erastus before him into Macedonia, and had determined 
to go thither himself before the uproar took place in Ephesus, Acts 19: 21, 
22. Three persons, Stephanas, Fortunatus and Achaicus, came from Corinth 
bringing news from the church there, 1 Cor. 16 :17. The unhappy division 
in the church caused Paul to write in strong terms his first extant letter to 
the Corinthians. He then clearly expected that Timothy would be in 
Corinth soon and return to meet him, 1 Cor. 16: 10, 11. From Ephesus 
Paul went probably by land to Troas ; waited there for Titus, 2 Cor. 2:13, to 
come from Corinth; but Titus failing to come, Paul sailed to Macedonia, 
where Titus met him, 2 Cor. 7 : 6, and whence he wrote a second letter to the 
Corinthians, 2 Cor. 9 : 4. From thence he passed on to Greece, where he spent 
three months, Acts 20: 3, probably his third visit to Corinth, 2 Cor. 13:1; 
the second visit being made during his three years’ labors at Ephesus, and 
before the first letter to the Corinthians was written. 

Analysis. —Paul leaves Ephesus for Macedonia and Greece—returns to 
Macedonia and to Troas, vs. 1-6; restores Eutychus, vs. 7-12; Paul goes by 
land to Assos, and sails to Miletus—talks with the elders from Ephesus, and 
sails for Tyre and Caesarea, vs. 13-38; 21:1-8; goes up to Jerusalem—is 
seized by the Jews—rescued by the Roman captain, vs. 9-40. 

1. after the uproar was ceased, Paul . .. departed] Paul had de¬ 
cided to leave Ephesus before the uproar occurred, Acts 19 :21. The uproar 
was not therefore the cause of his leaving, though it may have hastened it. 
Yet his departure was deliberate; he “sent for,” or according to another 
Greek word “ he called together,” the disciples at an appointed time and 
place, and “ embraced ” them (so one Greek text reads); but the Revised 
text reads he “exhorted them ” and “ took leave of them.” The Greek word 
for “ embraced ” usually means to salute, greet or welcome, and also to bid 
farewell to any one. The Common Version takes the primitive sense of the 
word and reads “ embraced.” Affectionate words were no doubt spoken with 
prayers and tears; for Paul was parting with Christians whom he had led to 
Christ, and to whom he had given pastoral and apostolic care for nearly three 
years. It was his final leave of Ephesus. He appears to have gone by land 
to Troas; waiting there in vain for Titus, 2 Cor. 2:13, he finally went on tc 
Macedonia. 


Common Version. 

C HAP. XX.—And after the uproar was 
ceased, Paul called unto him the dis¬ 
ciples, and embraced them , and departed for 
to go into Macedonia. 


Revised Version. 

20 And after the uproar was ceased, Paul 
having sent for the disciples and exhorted 
them, took leave of them, and departed 





254 


A COMMENTARY ON THE ACTS. 


[Acts 20:2-5. 


2. when lie had gone over those parts] That is, over the regions of 
Macedonia. The Greek for “much exhortation” is not the same as for 
“exhorted,” R. V., in v. 1, and means literally “much discourse.” 

he came into Greece] Here the Greek word is not ’A X ita, but 'EAXas. 
Achaia designated the Roman province, and included all Greece except 
Thessaly. Hellas was limited to Greece proper. Paul remained in Greece, 
and, as we infer from other Scripture, in Corinth, three months. 

3. when the Jews laid wait for him] Or, “a plot was laid against him 
by the Jews, as he was about to set sail for Syria,” R. V. There is no word 
for “ when” or “and” here in Greek. Apollos had not convinced the Jews 
generally, Acts 19: 1, but perhaps had persuaded so many to join the 
Christians that the mass of the Jews were aroused to acts of violence. This 
led Paul to change his course, and instead of going by ship from the port of 
Corinth to Syria, he decided to go by land through Macedonia, to do some 
work there. What the plot was is uncertain ; but as Paul went by land to 
escape it, the inference is that it was a plot to kill him on ship, or at the 
harbor of Cenchreae. At this time many of the Jews might be going to 
Jerusalem to the passover. 

4. there accompanied him ... Sopater of Berea] And “ the son of 
Pyrrhus,” adds the Revised Version. Paul had seven companions on this 
journey; three, Sopater, Aristarchus and Secundus, were natives of Mace¬ 
donia, and four, Gaius, Timothy, Tychicus and Trophimus, were of Asia 
Minor. The name Sopater has been found in an inscription at Saloniki 
(Thessalonica), designating a politarch of that city. Aristarchus was with 
Paul at Ephesus, Acts 19 :29. The Gaius here mentioned was of Derbe in 
Asia Minor; while the Gaius of Acts 19: 29 was of Macedonia. Tychicus 
carried letters from Paul to the Colossians and Ephesians, and was sent to 
Ephesus, to which city he probably belonged. See Col. 4: 7, 8; Eph. 6: 21, 
22; 2 Tim. 4:12. Trophimus went to Jerusalem with Paul, Acts 21: 29, and 
was sick at Miletus, 2 Tim. 4: 20. Timothy was his disciple, his son in the 
faith, to whom he wrote two letters, preserved in the Scriptures. Luke, the 
writer of the Acts, rejoined the apostle on this journey, as vs. 5, 6 imply by 
the words “ us ” and “ we.” 

5. tarried for US at Troas] Or, “these had gone before, and were 


Common Version. 


Revised Version. 


2 And when he had gone over those parts, 
and had given them much exhortation, he 
came into Greece, 

3 And there abode three months. And 
when the Jews laid wait for him, as he was 
about to sail into Syria, he purposed to re¬ 
turn through Macedonia. 

4 And there accompanied him into Asia 
Sopater of Berea; and of the Thessalonians, 
Aristarchus and Secundus; and Gaius of 
Derbe, and Timotheus; and of Asia, Tych¬ 
icus and Trophimus. 

5 These going before tarried for us at Troas. 


2 for to go into Macedonia. And when he 
had gone through those parts, and had 
given them much exhortation, he came 

3 into Greece. And when he had spent 
three months there , and a plot was laid 
against him by the Jews, as he was about 
to set sail for Syria, he determined to re- 

4 turn through Macedonia. And there ac¬ 
companied him las far as Asia Sopater 
of Beroea, the son of Pyrrhus; and of the 
Thessalonians, Aristarchus aud Secun¬ 
dus; and Gaius of Derbe, and Timothy; 
and of Asia, Tychicus and Trophimus. 

5 But these 2 3 4 5 had gone before, and were 

1 Many ancient authorities omit as far as Asia. 

2 Many ancient authorities read came, and 

were waiting. 








A CIS 20 : 6-8.] 


PAUL AT TROAS. 


255 


waiting for us at Troas,” R. Y. Paul and Luke were together at Troas some 
time before. See the “us ” and “ we ” in Acts 16 :8,10,12. When Paul left 
Philippi Luke appears to have remained there, so that again after five or six 
years they met there, and were together to the end of the narrative in the 
Acts, since the events from this time on are related in the first person as by 
an eye-witness. See Introduction. 

6* sailed away from Philippi] That is, from the port of Philippi, 
which was Neapolis, about 10 miles distant. This journey was after the 
passover, or some time in April. It is not said that Paul still celebrated the 
feast after the Jewish form, or that he kept it in any manner. It is only 
mentioned to mark the time. Calvin supposes that Paul may have found a 
better opportunity to preach to the Jews during that feast; and Meyer sug¬ 
gests that they stayed to keep the feast. 

The journey to Troas took five days (literally, “up to five days”), although 
Paul had sailed from Troas to Neapolis and Philippi in two days, Acts 16 :11. 
Whether adverse winds, calms or delays at Samothracia or some intermediate 
ports prolonged the journey to five days, the writer does not state. They 
spent a week at Troas. 

7. upon the first day of the week] The practice of Christians to 
meet for worship on the first day of the week, or the Lord’s day, is clearly 
indicated here. There are traces of this custom all through the book of Acts 
—a custom that evidently prevailed very soon, if not immediately, after the 
resurrection of the Lord. They met “ to break bread,” which implies the 
usual agape and the Lord’s Supper, celebrated in this instance in the evening. 
Paul preached not necessarily a continuous address, but rather he “ discoursed 
with them,” R. V., implying a continued exhortation, interrupted perhaps 
by questions, after the manner of the Greek sophists of that day. Thus the 
hearers may have compelled Paul to prolong his discourse until midnight, to 
meet all their questions and difficulties. For the Greek word implies a dis¬ 
cussion, a reasoning together. It was a conversational meeting, where Paul 
gave instruction on various phases of Christian truth and life adapted to the 
needs of his hearers. He intended to leave in the morning. The “pro¬ 
longed” of the Revised Version implies that Paul kept on speaking until he 
had wearied his hearers, a thought which is not to be found in the original. 

8. there were many lights] Literally, “ many lamps,” in -the broad 
sense of torches, lanterns, lamps and the like. The “upper chamber” is 
commonly the chief room of an eastern house. It was in such a room that 


Common Version. 

6 And we sailed away from Philippi after 
the days of unleavened bread, and came 
unto them to Troas in five days; where we 
abode seven days. 

7 And upon the first day of the week, when 
the disciples came together to break bread, 
Paul preached unto them, ready to depart ! 
on the morrow; and continued his speech j 
until midnight. 

8 And there were many lights in the up- | 

per chamber, where they were gathered to- j 
gether. j 


Revised Version. 

6 waiting for us at Troas. And we sailed 
away from Philippi after the days of un¬ 
leavened bread, and came unto them to 
Troas in five days; where we tarried 
seven days. 

7 And upon the first day of the week, 
when we were gathered together to break 
bread, Paul discoursed with them, in¬ 
tending to depart on the morrow; and 
prolonged his speech until midnight. 

8 And there were many lights in the up¬ 
per chamber, where we were gathered 







256 


A COMMENTARY ON THE ACTS. 


Acts 20:0-11. 


Christ instituted the Lord’s Supper. The many lamps have caused many 
conjectures to account for the mention of them. Some say it marked the 
solemnity of the occasion; others, that it was to remove any cause for scandal 
for a night gathering; or to explain how the lad’s fall could be seen; or to 
account for his sleepiness, since lights would tend to induce it. But it is 
more probable that they are noticed because the writer tried to reproduce the 
whole scene as it actually occurred, the lamps or lights giving vividness to 
the picture. 

9. sat in a window] Literally, “ seated by the window.” The window, 
that is, originally “ wind-door,” a door to admit air or wind, was an open 
place without glass, closed by a lattice if closed at all. The youth sitting in 
the window may imply that the room was crowded so that he found no other 
place. This window probably opened into the court within and below. The 
name Eutychus, meaning fortunate , is found in old inscriptions, as applied 
to slaves who had been set free. The Greek word for “young man” 
does not mean a child, since it is applied to Paul (Saul), Acts 7: 58, but a 
youth without closely defining his age. He was “ borne down with sleep,” 
and “fell down from the third loft” or “story.” He was lifted from the 
ground dead. The natural impression conveyed by the narrative is that he 
was actually dead from the fall, and that the apostle restored him to life by 
going down to him and clasping him; recalling the acts of Elijah and Elisha 
in restoring young persons to life, 1 Kings 17:21; 2 Kings 4: 34. Thus 
Paul calmed the multitude, saying literally, “ Make no ado; his life is in 
him.” 

10. his life is in him] Compare the words of Jesus over Jairus’ 
daughter, “ the child is not dead, but sleepeth,” Mark 5: 39, B. V. Some 
have used these words of Paul to qualify the statement “ was taken up dead,” 
as if it meant he was taken up dead as they supposed, and that Paul found he 
was not dead. But as Alexander observes, “this reasoning may be just as 
easily reversed,” and the words of v. 9 made to qualify those here used, in¬ 
stead of being qualified by them. This is quite different from the case of 
Paul himself at Lystra, for there it is expressly said “ supposing he was dead,” 
Acts 14 :19, B. V., not “ he was dead.” 

11. When he . . . had broken bread, and eaten] Or, “had broken 
the bread,” B. V., following a revised Greek text. This implies that the 
“ broken bread ” describes the Lord’s Supper, which it is supposed the com- 


Common Version. 

9 And there sat in a window a certain 
young man named Eutychus, being fallen 
into a deep sleep; and as Paul was long 
preaching, he sunk down with sleep, and 
fell down from the third loft, and was taken 
up dead. 

10 And Paul went down, and fell on him, 
and embracing him said, Trouble not your¬ 
selves ; for his life is in him. 

11 When he therefore was come up again, 
and had broken bread, and eaten, and talked 
a long while, even till break of day, so he 
departed. 


Revised Version. 

9 together. And there sat in the window 
a certain young man named Eutychus, 
borne down with deep sleep; and as Paul 
discoursed yet longer, being borne down 
by his sleep he fell down from the third 

10 story, and was taken up dead. And Paul 
went down, and fell on him, and embrac¬ 
ing him said, Make ye no ado; for his 

11 life is in him. And when he was gone 
; up, and had broken the bread, and eaten, 

and had talked with them a long while, 
| even till break of day, so he departed. 





Acts 20:12-15.] PAUL’S FAREWELL TO THE EPHESIANS AT MILETUS. 257 


pany had prepared but had not yet eaten, as they were waiting for the close 
of Paul’s discourse. The Common Version and the “received” Greek text 
omit the article, so that some, as Alexander, think it possible that the Lord’s 
Supper and the agape had been observed at the beginning of the assemblage, 
and that the “bread” and “eating” here noticed were what might be called 
an early breakfast. This is favored by the peculiar Greek word yeaoanevos, 
used for “ eating,” since the word usually applied to the Lord’s Supper is 
4>ayei.v. But the other word is used in speaking of tasting of the heavenly 
gift, see Heb. 6 : 4, so the matter cannot be certainly determined; the weight 
of scholarship favors the view that it was the deferred Lord’s Supper. 

12, they brought the young man alive] The Greek word for “young 
man ” or “ lad,” R. V., is not the same as in v. 9, but answers to the English 
word “ boy.” The statement in this verse seems to lend strength to the view 
that he was dead and had been restored by Paul; for they “ were not a little 
comforted,” literally, “ were not moderately comforted,” intended to convey 
the idea that they were very greatly comforted. 

Suggestive Applications. —1. Cautious vigilance is expected in Christ’s 
minister. 2. When obstacles oppose in one field, he may be justified in 
seeking another. 3. He must exercise patience, boldness and faithfulness. 
4. The Christian worker values Christian companions. 5. The apostles and 
early Christians adopted the Lord’s day as a Jay for worship. 6. The 
preaching even of an apostle may not keep all of a congregation awake at 
night. 7. An earnest congregation usually wishes to hear more. 

Paul’s Farewell to the Ephesians at Miletus. 20:13-38. 

13. we ... sailed unto Assos, ... Paul:... minding himself to go 
afoot] Or, literally, “ intending himself to go on foot,” which is better than 
the Revised Version “by land.” There was a good paved road from Troas 
to Assos; the distance was about 20 miles. A glance at a map shows that 
the voyage round Cape Lectum by sea would be nearly twice as far. Exten¬ 
sive ruins now mark the site of Assos, proving it to have been a city of im¬ 
portance. There the ship met Paul, took him in, and sailed to Mitylene, 
about 30 miles from Assos. Mitylene was the capital of the island of Lesbos, 
and famous for its buildings and situation. Horace calls it “ beautiful Mit¬ 
ylene,” Epist. 1:11-17. The Greek poetess Sappho and the poet Alcaeus 
were born there. It is now called Castro. 

15. arrived at Samos, and . . . came to Miletus] According to the 


Common Version. 

12 And they brought the young man alive, 
and were not a little comforted. 

18 f And we went before to ship, and sailed 
unto Assos, there intending to take in Paul: 
for so had he appointed, minding himself to 
go afoot. 

14 And when he met with us at Assos, we 
took him in, and came to Mitylene. 

15 And we sailed thence, and came the next 


Revised Version. 

12 And they brought the lad alive, and were 
not a little comforted. 

13 But we, going before to the ship, set 
sail for Assos, there intending to take in 
Paul: for so had he appointed, intending 

14 himself to go *by land. And when he 
met us at Assos, we took him in, and 

15 came to Mitylene. And sailing from 


17 


l Or, on foot 






258 


A COMMENTARY ON THE ACTS. 


[Acts 20:16-18. 


Revised reading they sailed from Mitylene to Miletus in three days. Chios 
was an island in the Mediterranean Sea off the coast of Ionia, famed for its 
beauty. The ship sailed opposite this island and landed at Samos, another 
island close to the mainland. The phrase “and tarried at TrogyIlium” is 
omitted in four of the oldest manuscripts and by the Revised Version. It 
was the name of a town and promontory, and also of an island, in that region. 
The place on the mainland was nearer Ephesus than was Miletus. 

16. For Paul liad determined to sail by Ephesus] Miletus was near 
the mouth of the river Meander, and about 36 miles from Ephesus. Paul 
had decided not to visit Ephesus; so he remained in the ship until it reached 
Miletus, where it seems to have been detained some days. This gave time 
for Paul to send a messenger to the elders of the Ephesian church, asking 
them to come to Miletus to see him. The writer gives a reason for this de¬ 
cision by Paul. He would not “spend time in Asia,” literally, “he might 
not rub away,” or “ fritter away,” time in Asia. He wanted to hasten his 
journey so as to reach Jerusalem at the day of Pentecost. According to the 
supposition of Lewin, Paul reached Miletus about Thursday, April 20; the 
Ephesian elders met the apostle there on Sunday, April 23, parted with him 
the next day, and he reached Jerusalem Wednesday, May 17, the feast of 
Pentecost beginning, as is supposed, on that evening.* 

17. elders of the church] These were representatives and officers 
from the Ephesian church. They are called “ elders,” Greek Trpeo^vre'pov?, 
and in v. 28 “ overseers ” or “ bishops,” Greek ema kottovs, so that Paul here as 
in his Epistles applies the terms rendered “ elders ” and “ bishop ” to the 
same person, implying that there was then no difference in authority between 
the office of a bishop and that of an elder. Whether the New Testament 
sanctions the order now called bishops in churches of the Episcopal mode of 
government is a question upon which Christians are not agreed. It is gen¬ 
erally conceded that this mention of “elders” or “presbyters” and “over¬ 
seers” or “bishops” does not lend support to the distinction now made in 
these offices. 

18. Ye know,. . . after what manner I have been with you] Paul 
begins his conversation in a direct but informal way, reminding us of the 


Common Version. 

day over against Chios; and the next day we 
arrived at Samos, and tarried at Trogyllium; 
and the next day we came to Miletus. 

16 For Paul had determined to sail by 
Ephesus, because he would not spend the 
time in Asia: for he hasted, if it were pos¬ 
sible for him, to be at Jerusalem the day of 
Pentecost. 

17 And from Miletus he sent to Ephesus, 
and called the elders of the church. 

18 And when they were come to him, he 
said unto them, Ye know, from the first day 
that I came into Asia, after what manner I 
have been with you at all seasons, 


Revised Version. 

thence, we came the following day over 
against Chios; and the next day we 
touched at Samos; and 1 the day after we 

16 came to Miletus. For Paul had deter¬ 
mined to sail past Ephesus, that he might 
not have to spend time in Asia; for he 
was hastening, if it were possible for him, 
to be at Jerusalem the day of Pentecost. 

17 And from Miletus he sent to Ephesus, 
and called to him the 2 elders of the 

18 church. And when they were come to 
him, he said unto them, 

Ye yourselves know, from the first day 
that I set foot in Asia, after what manner 

1 Many ancient authorities insert having tar¬ 
ried at Trogyllium. 2 Or, presbyters 


* Lewin’s St. Paul , vol. ii. pp. 90-108. 











0 ) 

S-. 

£ 





















































































Acts 20:19-21.] PAUL’S FAREWELL TO THE EPHESIANS AT MILETUS. 259 


address of Samuel to the people after Saul was elected king, and of Joshua’s 
farewell address to the heads of Israel, 1 Sam. 12 : 2-5; Josh. 23 : 3, 4. Paul 
dwelt chiefly upon three things: 1, his labors in Ephesus; 2, warnings 
against false teachers; 3, his self-sacrifices among the Ephesians. He began 
by frankly appealing to their knowledge of his conduct and labors among 
them, which they knew to be humble, devoted and faithful all the years he 
was with them. 

19. Serving tlie Lord with all humility] Or, “lowliness of mind, 
and with tears, and with trials,” see R. V. The apostle now affirms more 
definitely what his behavior was among them. For “humility” the Revised 
Version reads “lowliness of mind,” as both the Common and the Revised 
versions render the same Greek word in Phil. 2:3; but in Col. 3:12 the 
same word is rendered “humbleness of mind” in the Common Version and 
“humility” in the Revised Version. The double Greek word means liter¬ 
ally “ lowliness of mind,” a chief quality of modesty. The “ many ” before 
“tears” is omitted in the best manuscripts, though Paul uses it elsewhere: 
“ I wrote unto you with many tears,” 2 Cor. 2:4. In the last clause read, 
“ and with trials which befell me by the plots of the Jews.” The old sense 
of “ temptation,” meaning “ trial,” is not now common. Does this mean that 
the uproar at Ephesus was primarily a plot by the Jews? So we are almost 
forced to infer, although there was no mention of that fact in the narrative 
of that tumult. It is possible that he referred to some events of those three 
memorable years not noticed in the previous narrative, yet the reader now 
reverts at once to the great uproar quieted by the town clerk. 

20. I kept back nothing that was profitable] Or, “I shrank not 
from declaring unto you anything that was profitable.” The “ how ” of this 
verse reverts clearly to “after what manner” in v. 18, and explains it. The 
first verb is used in speaking of “ furling sails,” so has the sense of “ wrap¬ 
ping up,” “drawing in” or “cloaking” what ought to be spoken. This the 
apostle declares he had not done. By “ profitable ” he means, as in his letter 
to the Corinthians, “ not seeking mine own profit, but the profit of the many, 
that they may be saved,” 1 Cor. 10 : 33. 

house to house] Paul was a true pastor and a model Christian evan¬ 
gelist. He was not content with teaching and discoursing in the synagogue 
and the market; he was ever diligently “teaching” “from house to house.” 
It was a house-to-house, hand-to-hand, face-to-face contest with evil, and to 
win men to Christ, that he waged in Ephesus. 

21. repentance toward God, and faith toward our Lord] These 


Common Version. 

19 Serving the Lord with all humility of 
mind, and with many tears, and tempta¬ 
tions, which befell me by the lying in wait 
of the Jews: 

20 And how I kept back nothing that was 
profitable unto you , but have shewed you, 
and have taught you publicly, and from 
house to house, 

21 Testifying both to the Jews, and also 


Revised Version. 

19 I was with you all the time, serving the 
Lord with all lowliness of mind, and with 
tears, and with trials which befell me by 

20 the plots of the Jews: how that I shrank 
not from declaring unto you anything 
that was profitable, and teaching you 

21 publicly, and from house to house, testi- 






260 


A COMMENTARY ON THE ACTS. 


[Acts 20 : 22-25. 


were the two great themes of Paul, both to Jews and to Greeks. lie did not 
have one gospel for Jews and a modification of it, or another gospel, foi 
heathen. He was “ testifying ” or “ proclaiming ” that one and the same gos¬ 
pel was needed by all classes. So Peter did, Acts 2 :38. 

22. I go bound in the spirit] There was a conscientious conviction 
binding or compelling him to go to Jerusalem, which Paul calls “bound in 
the spirit” : he cannot morally free himself. He does not refer to the Holy 
Spirit primarily as binding him, but to the spirit of duty within him. He 
refers distinctly to the Holy Spirit in the next clause, however, as testifying 
in respect to what would be his general experience. Thus while he refers to 
his own spirit in the first clause and to the Holy Spirit in the second clause 
of the verse, yet it must be remembered that Paul was filled and guided by 
the Holy Spirit also. He was ignorant of the future as to details, but he 
knew that he was liable to trials and bonds in every city. Some of these 
warnings came to him on this journey, Acts 21:4, 11, as probably unrecorded 
ones came frequently before this time. 

24. none of these things move me] Or, “ I hold not my life of any 
account as dear unto myself, so that I may accomplish my course,” R. V.; 
not a felicitous rendering. Paul did hold his life of some account. Better, 
“ But I take account of nothing, nor do I hold my life dear unto myself, so 
that I may complete my course.” He had a course or race to run in which 
he must not fail either at the beginning, middle or ending. He had received 
a ministry from the Lord, and to complete that he must faithfully witness or 
proclaim the good news of the grace of God to men. This he was compelled 
to do, whatever might be the consequences to him in doing it: so the con¬ 
sequences or dangers in duty he regarded as comparatively of no account in 
his plans. Trials did not swerve him from the right course; his life even 
was of no value in comparison with faithful doing of the work to which God 
had appointed him. 

25. I know that ye all, ... shall see my face no more] Was this a 
prophecy, or was it a strong conviction of his own mind? This is a difficult 
question. If Paul wrote some of his Epistles after his imprisonment at 


Common Version. 

to the Greeks, repentance toward God, and 
faith toward our Lord Jesus Christ. 

22 And now, behold, I go bound in the 
spirit unto Jerusalem, not knowing the 
things that shall befall me there: 

23 Save that the Holy Ghost witnesseth in 
every city, saying that bonds and afflictions 
abide me. 

24 But none of these things move me, nei¬ 
ther count I my life dear unto myself, so 
that I might finish my course with joy, and 
the ministry, which I have received of the 
Lord Jesus, to testify the gospel of the grace 
of God. 

25 And now, behold, I know that ye all, 
among whom I have gone preaching the 
kingdom of God, shall see my face no more. 


Revised Version. 

fying both to Jews and to Greeks repent¬ 
ance toward God, and faith toward our 

22 Lord Jesus 1 Christ. And now, behold, I 
go bound in the spirit unto Jerusalem, 
not knowing the things that shall befall 

23 me there: save that the Holy Spirit tes- 
tifieth unto me in every city, saying that 

24 bonds and afflictions abide me. But I 
hold not my life of any account, as dear 
unto myself, 2 so that I may accomplish 
my course, and the ministry which I re¬ 
ceived from the Lord Jesus, to testify the 

25 gospel of the grace of God. And now, be¬ 
hold, I know that ye all, among whom I 
went about preaching the kingdom, shall 


*Many ancient authorities omit Christ. 

3 Or, in comparison of accomplishing my course 







Acts 20:28-28. J PAUL’S FAREWELL TO THE EPHESIANS AT MILETUS. 261 


Rome, then he did visit the churches in that region again—see his greetings 
in 2 Tim. 4:11, 13, 20; Titus 1: 5—and probably saw the elders of Ephesus, 
unless, as Bengel suggests, they had died before Paul’s supposed return some 
years later. He declares that he did not have definite knowledge of what 
would befall him in Jerusalem, nor in any other city; yet he felt confident, 
as Agabus afterward prophesied, Acts 21:11, that he would be bound and 
cast into prison, and he felt that his martyrdom was sure to come soon. 
Notice the Revised Version reads “ kingdom ” and omits “of God,” as do the 
oldest manuscripts. 

20. I am pure from the blood of all meti\ “I take you to record” 
or “ I testify unto you ” was not only an assertion that he was free from their 
blood, but implies a challenge to prove that he was not, if they doubted his 
assertion. He had so faithfully declared the will of God to them that he 
would be held guiltless of their blood should any of them die unsaved. Paul 
had not “shunned” or shrunk from telling them “all the counsel of God,” 
meaning the whole plan of salvation : what God has done and offers to do for 
men, and what he asks of men. It includes repentance, faith, grace, mercy, 
a new heart and life, the final award to the wicked and the glorious rewards 
of saints. 

28. to all the flock, over the which ... you overseers] Or, “ to all 
the flock, in the which the Holy Spirit hath made you bishops.” The words 
of warning in this verse have caused much discussion ever since the times of 
the early Christian fathers. The persons who were called “ elders ” or “ pres¬ 
byters” in v. 17 are here called “overseers” or “bishops.” Some of those 
inclined to episcopacy say this indicates a higher order in the ministry; but 
most Biblical scholars hold that the two verses show that no such distinctions 
prevailed at this time, and it is even doubtful whether any persons belonging 
to the clergy proper were meant. The charge was made to representatives 
and officers in the one church at Ephesus. There is no proof that several 
clergymen were present. They were to take heed—1, to themselves, their 
belief and conduct, to see that it was in accord with “ the whole counsel of 
God”; 2, to all the flock, meaning all the members of the church at Ephesus, 
“ in ” or “ among ” which “ the Holy Spirit hath made you bishops.” These 
persons were not appointed “ over ” the flock, as the Common Version reads, 
but they were “ in,” of and among the flock, a part of the church of Ephesus, 
with the special responsibility of looking to, caring for and aiding their fel¬ 
low members to walk in the faith and counsel of God. Better to read, there- 


Common Version. 

26 Wherefore I take you to record this day, 
that I am pure from the blood of all men. 

27 For I have not shunned to declare unto 
you all the counsel of God. 

28 If Take heed therefore unto yourselves, 
and to all the flock, over the which the Holy 
Ghost hath made you overseers, to feed the 
church of God, which he hath purchased 
with his own blood. 


Revised Version. 

26 see my face no more. Wherefore I testify 
unto you this day, that I am pure from 

27 the blood of all men. For I shrank not 
from declaring unto you the whole coun- 

28 sel of God. Take heed unto yourselves, 
and to all the flock, in the which the Holy 
Spirit hath made you 1 bishops, to feed 
the church of 2 the Lord, which he 3 pur- 

1 Or, overseers 2 Some ancient authorities, 
including the two oldest MSS., read God. 

3 Gr. acquired. 







262 


A COMMENTARY ON THE ACTS. 


[Acts 20 : 29, 30. 


fore, “ all the flock, in which the Holy Spirit made you bishops,” omitting 
“ the ” before “ which,” for there it has no Greek equivalent in the text; nor 
is there any good reason for rendering the aorist here in the perfect tense, 
since most of the verbs in that tense are rendered in the Revision by a simple 
preterit in the passage, as “ purchased,” “ shrank,” v. 27. 

to feed the church of God] Or, “ church of the Lord.” This text has 
long been under discussion. The English Revisers accepted the reading 
“God” as having in their opinion the strongest support; the American 
Revisers accepted the reading “ the Lord ” as best supported by external and 
internal evidence. The question is ably presented by Westcott and Hort for 
the first view, in their Greek Testament, vol. ii. notes, pp. 98-100, and in favor 
of “the Lord” by Ezra Abbot in the Andover Review for 1876, pp. 313 ff'. 
The ancient versions, manuscripts and writers are divided as to the true 
reading, but the weight of evidence seems to be for the reading tov nvpiov, “ the 
Lord.” The question is important, since the text may be a strong proof of 
the divinity of Jesus Christ if the true reading is “ church of God.” Some, 
however, suggest that even then the last clause may have read “ which he 
purchased with the blood of his own Son.” This reading would relieve the 
passage of all difficulty, but would also remove it from being a proof text for 
the divinity of our Lord. The reading is not found, however, in any existing 
manuscript or version, and pure conjecture is inadmissible. If the true 
reading is “ the Lord,” as seems most probable, then the text is not to be used 
in support of the divinity of Christ. There are many other texts fairly used 
in support of this doctrine. The Greek word for “purchased” is more 
exactly “ acquired ”; not strictly a mercantile term. 

29. after my departing shall grievous wolves enter in] The “de¬ 
parting ” does not refer to Paul’s death, but to his going away from the church 
of Ephesus to Jerusalem and elsewhere. So he could not longer guard 
them from error, as he had while present among them for three years. The 
“ grievous wolves ” represented false teachers. What havoc they made of 
the Ephesian and other churches of Asia is shown in Paul’s Epistles, and 
especially in the book of Revelation. Six such teachers, Hymenseus, Alex¬ 
ander, Phygelus, Hermogenes, Philetus and Diotrephes, are mentioned as 
from Ephesus; see 1 Tim. 1:3, 20; 2 Tim. 1:15; 2:17; 3 John 9. The 
false teachings of the Nicolaitans also prevailed there, Rev. 2: 6. Eusebius 
notices that the apostle John met the false teacher Cerinthus at Ephesus, 
Hist. 4:14. The city was from the first the centre of magical arts and decep¬ 
tions, Acts 19:19, 35. The false teachers would apparently come from with¬ 
out; at first at least, from without the church. 

30. of your own selves shall men arise, speaking perverse things] 


Common Version. 

29 For I know this, that after my depart¬ 
ing shall grievous wolves enter in among 
you, not sparing the flock. 

30 Also of your own selves shall men arise, 
speaking perverse things, to draw away dis¬ 
ciples after them. 


Revised Version. 

29 chased with his own blood. I know that 
after my departing grievous wolves shall 
enter in among you, not sparing the flock; 

30 and from among your own selves shall 
men arise, speaking perverse things, to 
draw away the disciples after them. 






Acts 20:31-34.] PAUL’S FAREWELL TO THE EPHESIANS AT MILETUS. 263 


The u wolves,” false teachers, would come from without the church, “ not 
sparing the flock,” that is, the church. But serious errorists would come 
from within the church, possibly from the very “ elders ” or “ bishops ” whom 
Paul was addressing. For he says, “ from among your own selves shall men 
arise, speaking perverse things ”—from you who are bishops—and they shall 
“ draw away the disciples after them.” They would “ draw” or“ tear away ”dis- 
ciples, signifying the violent rending of the church members one from another. 

31. Therefore watch, and remember] Watch so as not to be taken 
by surprise. This is an echo of the charge of the Lord, Matt. 24:42, 
enforced by Paul’s example for three years. This note of time may be in 
round numbers, the exact time being something over two years and six 
months. On the time of Paul’s labors in Ephesus, see under Acts 19:8-10. 
All his time, day and night, was spent in warning them ; literally, “ putting 
them in mind ” of their duty, and of what God required of them. This he 
did with tears; not in a cold, perfunctory way, but with earnestness and with 
a tender desire for their salvation. 

32. I commend you to God] Having done all he could with them, he 
now tells what he will do for them: he commends them to God; he places 
them in God’s keeping. They are to look to God for guidance and help, for 
wisdom and grace. By study and meditation upon God’s word and will, 
grace would come to them. It also implies that they were to rest in God’s 
promises of grace or salvation, as well as upon the word or gospel of salva¬ 
tion. Both were of his mercy. These would build them up in Christian 
character. Compare 1 Cor. 3:10; Eph. 2: 20. It would also give “ the in¬ 
heritance,” R. V., the promised one among the sanctified, the holy ones, else¬ 
where called “ the saints.” See Eph. 1:14, 18; 6:18; Col. 1:12. 

33. coveted no man’s silver] He had not been mercenary. Though 
some among them had silver, gold, apparel, three forms of wealth common to 
Orientals, he had shown a disinterested spirit. So Samuel appealed to his 
hearers, 1 Sam. 12:3. 

34. these hands have ministered unto my necessities] Or, to take 
the Greek order as more emphatic, “ ye know that to my wants, and to those 
being with me, ministered these hands.” We can almost see the apostle lift¬ 
ing up his hands before them, showing the marks of labor, as he spoke. He 
elsewhere teaches that those who labor in the gospel should live of the gos- 


Common Version. 

31 Therefore watch, and remember, that by 
the space of three years I ceased not to warn 
every one night and day with tears. 

32 And now, brethren, I commend you to 
God, and to the word of his grace, which is 
able to build you up, and to give you an 
inheritance among all them which are sanc¬ 
tified. 

33 I have coveted no man’s silver, or gold, 
or apparel. 

34 Yea, ye yourselves know, that these 
hands have ministered unto my necessities, 
and to them that were with me. 


Revised Version. 

31 Wherefore watch ye, remembering that 
by the space of three years I ceased not 
to admonish every one night and day 

32 with tears. And now I commend you to 
1 God, and to the word of his grace, who 
is able to build you up, and to give you 
the inheritance among all them that are 

33 sanctified. I coveted no man’s silver, or 

34 gold, or apparel. Ye yourselves know 
that these hands ministered unto my ne¬ 
cessities, and to them that were with me. 


1 Some ancient authorities read the Lord. 





264 


A COMMENTARY ON THE ACTS. 


[Acts 20:35-38. 


pel, that is, should be sustained by the church. See 1 Cor. 9 :11-15. So he 
does not intend that his course in that shall be used to prove that all preach¬ 
ers should work with their hands to earn a living in some other way, while 
they devote themselves to preaching; but he does use it to the Ephesians to 
show that he had not even taken advantage of what he might have claimed 
as a right while among them. In his letter to the Corinthians he tells whv 
he had pursued this course, 1 Cor. 9:15. 

35. the words of the Lord Jesus] These words of the Lord Jesus are 
nowhere else recorded. They appear to have been an inspiration to Paul in 
all his arduous missionary toils. He had made them familiar words to the 
Ephesians; so he asks them simply to remember these words. These are the 
only words of Jesus recorded in the New Testament outside of the Gospels 
and the book of Revelation. And there are not more than a score of other 
sentences ascribed to Jesus by tradition in all early Christian literature. Yet 
what a longing desire there must have been to know and treasure up all 
that he was reported by the apostles to have said! 

It is more blessed to give than to receive] The best motive for sup¬ 
porting those “ weak” (in body the word implies, but may include the mind, 
the conscience or the faith) would be to remember the Lord's words. 
“Blessed” is the same word as in the beatitudes given in the sermon on the 
mount, Matt. 5:3-11. Wise giving is better than receiving. The giver 
blesses himself more than he blesses the object of his gift. When will 
Christians come to a full sense of this remarkable spiritual truth ? 

36. lie kneeled down, and prayed] The mention of “kneeling” may 
imply that this was not Paul's usual posture in prayer. Yet he did this at 
Tyre, Acts 21: 5. It certainly marks the solemnity of his spirit. The early 
Christians appear to have kneeled in supplication, but regarded standing as 
a fitting posture in praise and thanksgiving. Stephen kneeled when they 
were stoning him, Acts 7 : 60; the publican stood when he made his prayer 
that was accepted, Luke 18 :13. 

37. fell on Paul’s neck, and kissed him] These expressions are in 
accord with Oriental custom from early times, see Gen. 45:14; 46 : 29. In 
the early church also the kiss was a sign of Christian brotherhood: thus Paul 
speaks of the holy kiss, Rom. 16:16; 1 Cor. 16 : 20; and Peter refers to the 
kiss of love, 1 Pet. 5:14, R. V. 

38. that they should see his face no more] The word for sorrowing 


Common Version. 

35 I have shewed you all things, how that 
so labouring ye ought to support the weak, 
and to remember the words of the Lord 
Jesus, how he said, It is more blessed to give 
than to receive. 

36 And when he had thus spoken, he 
kneeled down, and prayed with them all. 

37 And they all wept sore, and fell on Paul’s 
neck, and kissed him, 

38 Sorrowing most of all for the words [ 
which he spake, that they should see his 1 
face no more. And they accompanied him 
unto the ship. 


Revised Version. 

35 In all things I gave you an example, how 
that so labouring ye ought to help the 
weak, and to remember the words of the 
Lord Jesus, how he himself said, It is 
more blessed to give than to receive. 

36 And when be had thus spoken, he 
kneeled down, and prayed with them all. 

37 And they all wept sore, and fell on Paul’s 

38 neck, and kissed him, sorrowing most of 
all for the word which he had spoken, 
that, they should behold his face no more. 
And they brought him on his way unto 












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Acts 21:1.] 


PAUL’S JOURNEY TO JERUSALEM. 


265 


is a strong one, used elsewhere to express the anguish of a mother and the 
torments of the lost, Luke 2:48; 16 : 24, 25. Their sorrow sprang most of 
all from “ the words,” the declaration, “ that they should see his face no more.” 
In this they probably were happily disappointed, as it is likely he visited 
them after he was set free at Home, see v. 25. Paul had bitter enemies, but 
he also had very warm, devoted friends. 

they accompanied him unto the ship] Or, “they brought him on his 
way unto the ship,” R. V., which is here a paraphrase rather than a strict 
translation. The Greek word means “to send” or bring “forward.” It is 
often used in the Epistles. Paul hopes the Corinthians will “set” him “for¬ 
ward” on his journey to Macedonia, 1 Cor. 16 : 6, and that they will do so to 
Timothy, 1 Cor. 16 :11; that Titus will “set forward” Zenas the lawyer, and 
Apollos, Tit. 3 :13. The apostle John urges Gaius to “set forward” Chris¬ 
tians and strangers, 3 John 6 ; and Paul hopes that by the Romans he will 
“be brought” on his way to Spain, Rom. 15: 24, and “to be set forward” to 
Macedonia again at Corinth, 2 Cor. 1:16. In all these passages precisely 
the same Greek word is used, though neither the Common nor the Revised 
Version uses the same English phrase, so that the unlearned English reader 
would not be aware that the Scripture used the same word. The act of 
sending or conducting Paul to the ship was in accord with Oriental habits 
of politeness as well as of love. 

Suggestive Applications— 1 . Christians may imitate Paul’s remark¬ 
able energy. 2. They may be comforted by Christian companionship as he 
was. 3. They may also be guided by God’s providences and by the Spirit. 

4. They need not be discouraged nor quail before trials in the way of duty. 

5. A life of self-denial for Christ and souls has its reward. 6. It is right to 
appeal to one’s sacrifices to stimulate others. 7. False teachers are sure to 
appear in every centre of activity. 8. Disciples are to be warned against 
them and against becoming perverters of the gospel. 9. All for whose spir¬ 
itual welfare we are anxious should be faithfully commended to God. 10. 
Remember, “It is more blessed to give than to receive.” 11. Disciples will 
have the deepest sympathy with one another. 


Paul’s Journey to Jerusalem. 21:1-16. 

1. after we were gotten from them, and had launched] Or, “when 
. . . that we were parted from them, and had set sail” of the Revised Ver¬ 
sion is closer to the Greek, yet fails to give the full force of it, and is not 
very smooth English. The Greek suggests the difficulty of tearing themselves 
away from their friends. Cos is an island about 40 miles southeast of Mile¬ 
tus, and the birthplace of Hippocrates the famous physician and Apelles the 
painter. It also had a temple to Aesculapius and a renowned school of med- 


Common Version. 


Revised Version. 


C HAP. XXI.—And it came to pass, that 
after we were gotten from them, and 
had launched, we came with a straight course 
u nto Coos, and the day following unto Rhodes, 
and from thence unto Patara: 


21 And when it came to pass that we were 
parted from them, and had set sail, we 
came with a straight course unto Cos, and 
the next day unto Rhodes, and from 







266 


A COMMENTARY ON THE ACTS. 


[Acts 21:2-5. 


icine in Paul’s time. Rhodes was an island and city about 50 miles south¬ 
east of Cos, famed for its beautiful situation; so it became a proverb, “ the 
sun shines every day in Rhodes.” It had a great temple to the sun, and one 
of the “ seven wonders of the world,” a colossal figure of bronze 105 feet high 
at the entrance to its harbor; but this had been thrown down by an earth¬ 
quake before Paul sailed by it. Patara was a town on the coast of the prov¬ 
ince of Lydia, about 40 miles east of Rhodes. 

2. a ship sailing over unto Phenicia] At Patara Paul found a ship 
bound for Syria, and went upon it, and “ set sail,” passing in sight of Cyprus, 
the noted island still bearing that name, and landed at Tyre, a chief seaport 
of Phoenicia, but no longer in its glory. Its merchant princes were gone; 
only the ruins of its former greatness were left, though it had a coasting trade 
in Paul’s time. 

4. finding disciples] Or, “having sought out the disciples.” There 
seems to have been a Christian community or church at Tyre, although no 
record of the planting of it is known. Some were driven to Phoenicia by 
the persecution that arose about Stephen, Acts 11:19, and they may have 
preached and formed the Christian church there. So Paul remained there 
seven days, which would include the Lord’s day. This he did also at Troas 
and Puteoli, Acts 20:6; 28:14. These “disciples” said that Paul should 
not go to Jerusalem. They appear to have had the prophetic spirit, and the 
dangers that awaited Paul were made known to them. Notice the Revised 
Version, “ he should not set foot in Jerusalem,” based on a revised Greek 
text. 

5. they all brought us on our way] Here is the first distinct reference 
in the New Testament to children with Christian parents in a Christian com¬ 
munity. This was when the seven days before named were “ accomplished.” 
Some understand the Greek verb to mean when we had refitted the ship, or, 
as Meyer reads, “ when we had refitted during those days,” since it is a naval 
word; but Alford regards it as referring to manning the ship and fulfilling 
a period of time. The chief fact stated is that the men, wives and children 
joined in conducting the apostle to the ship. Then on the beach they all 
kneeled and prayed, as at Miletus. Notice that the women and children 
kneeled and shared in the prayer with adult Christians. 


Common Version. 

2 And finding a ship sailing over unto Phe¬ 
nicia, we went aboard, and set forth. 

3 Now when we had discovered Cyprus, we 
left it on the left hand, and sailed into Syria, 
and landed at Tyre: for there the ship was 
to unlade her burden. 

4 And finding disciples, we tarried there 
seven days: who said to Paul through the 
Spirit, that he should not go up to Jerusa¬ 
lem. 

5 And when we had accomplished those 
days, we departed and went our way; and 
they all brought us on our way, with wives 
and children, till we were out of the city: 
and we kneeled down on the shore, and 
Drayed. 


Revised Version. 

2 thence unto Patara: and having found a 
ship crossing over unto Phoenicia, we 

3 went aboard, and set sail. And when we 
had come in sight of Cyprus, leaving it 
on the left hand, we sailed unto Syria, and 
landed at Tyre: for there the ship was to 

4 unlade her burden. And having found 
the disciples, we tarried there seven days: 
and these said to Paul through the Spirit, 
that he should not set foot in Jerusalem. 

5 And when it came to pass that we had 
accomplished the days, we departed and 
went on our journey ; and they all, with 
wives and children, brought us on our 
way, till we were out of the city: and 
kneeling down on the beach, we prayed, 






Acts 21 • 6-10.] 


PAUL’S JOURNEY TO JERUSALEM. 


267 


6. we took skip $ and they returned] Or, “ we went on board the 
ship, and they returned home again,” R. Y. Or, “taken our leave”; com¬ 
pare the expression in v. 1 and in Acts 20:1. Whether it was the same ship 
that brought him from Patara or another is not certain, but the inference is 
that it was the same. 

7. we had finished our course ... we came to Ptolemais] Or, 

“ finished the voyage from Tyre, we arrived at Ptolemais,” R. V. At Ptol¬ 
emais also Paul found a Christian society. This place is called Accho in 
Judges 1: 31, and is still known as Acre, after Jean d’Acre, and has about 
15,000 inhabitants. This incidentally shows that the gospel had extended 
far beyond the towns of which there is a detailed history of its introduction 
by the apostles and evangelists. 

8. we ... departed, and came unto Cesarea] The words “ that were 
of Paul’s company” are not found in the best Greek texts. The verbs used 
lead to the inference that the journey from Ptolemais to Caesarea was made 
by land. The road between the two places was then good. Here Paul and 
his companions found Philip, now called the evangelist, and also identified 
as one of the seven, Acts 6 :3, 5. Thus he was the same person who preached 
in the towns of Samaria and who led the Ethiopian to Christ, Acts 8:5, 26-38. 
He had a home at Caesarea, and could offer hospitality to Paul and his com¬ 
pany. Weiss supposes that Paul was too late to reach Jerusalem as he had 
planned; but Ramsay shows that Paul had 13 days to spare when he reached 
Caesarea.* 

9. four daughters, virgins, which did prophesy] Several questions 
arise on this verse, and they have been variously answered: 1, are the 
daughters called virgins simply to show that they were unmarried, or because 
they had vows that forbid marriage ? 2, did their prophesying include ordi¬ 
nary gospel instruction, or was it limited to foretelling future events ? 3, did 
they “prophesy” in Christian assemblies, or in private only? (1) The 
English word “ prophesy,” since the beginning of the seventeenth century, 
has been chiefly used in the sense of foretelling future events; but before 
that “prophesyings” meant “preachings,” and is so used by Jeremy Taylor. 


Common Version. 

6 And when we had taken our leave one of 
another, we took ship; and they returned 
home again. 

7 And when we had finished our course 
from Tyre, we came to Ptolemais, and salut¬ 
ed the brethren, and abode with them one 
day. 

8 And the next day we that were of Paul’s 
company departed, and came unto Cesarea; 
and we entered into the house of Philip the 
evangelist, which was one of the seven; and 
abode with him. 

9 And the same man bad four daughters, 
virgins, which did prophesy. 

10 And as we tamed there many days, there 
came down from Judea a certain prophet, 
named Agabus. 


Revised Version. 

6 and bade each other farewell; and we 
went on board the ship, but they returned 
home again. 

7 And when we had finished the voyage 
from Tyre, we arrived at Ptolemais ; and 
we saluted the brethren, and abode with 

8 them one day. And on the morrow we 
departed, and came unto Caesarea: and 
entering into the house of Philip the 
evangelist, who was one of the seven, we 

9 abode witn him. Now this man had four 
daughters, virgins, who did prophesy. 

10 And as we tarried there some days, there 
came down from Judaea a certain prophet, 


* Ramsay, St. Paul , p. 297. 








268 


A COMMENTARY ON THE ACTS. 


[Acts 21:11. 


The Greek word for it in the New Testament is not limited to predicting 
future events, but includes proclaiming the gospel. (2) There are no indi¬ 
cations of a vow, or of the appointment of an order like the nuns of now, in 
this passage or elsewhere in the New Testament. (3) Why were these 
daughters mentioned, if their teaching or prophesying had no relation to the 
Christian society ? Had none of these controversial questions been raised, 
would not the reader infer fairly that these daughters were simply unmarried, 
and were aiding their father the evangelist in his evangelistic work ? 

Women that prophesied are frequently mentioned in the Old Testament, 
as wives of the prophets, Isa. 8:3; Miriam, Ex. 15:20; Huldah, 2 Kings 
22:14; Noadiah, Neh. 6:14; nor can Deborah, Judges 5:1, and Hannah, 
1 Sam. 2:1, be excluded, and in the New Testament, Anna, Luke 2:36. 
Then Priscilla was the instructor of Apollos, Acts 18 : 26; 2 Tim. 4:19; and 
Phoebe, Tryphena and Tryphosa receive special mention for their labors in 
the gospel, Eom. 16:1, 12. The prophesying of women is a fulfillment of 
Joel 2:28-32, and was approved at the Pentecost: “your daughters shall 
prophesy,” Acts 2:17; of course it was a public act at Pentecost. Alexander, 
however, supposes (with some hesitation) that Philip’s daughters were not 
prophesying as public teachers, but “predicting what was to befall him” 
(Paul), and doing this in private. But women teach in the church, for ex¬ 
ample, in Sunday-school publicly, and have God’s blessing in their work. 
Plumptre, Farrar, and Hervey seem to regard Philip’s daughters as under 
some vow as virgins; Howson, Hackett, Meyer, Schaff, and Alford, on the 
other hand, find no trace of vows here, and Prof. Lumby in Cambridge Bible 
adds, “ these women were, in their degree, evangelists also.” In fact, the 
Greek word for “virgins” means in Homer a young married woman as well 
as one unmarried. Tradition says that two of Philip’s daughters were mar¬ 
ried. Paul’s prohibition to the Corinthians in regard to women was intended 
to correct an abuse there, and did not apply to a prophet or prophetess 
speaking under the special influence of the Holy Spirit. He clearly says a 
woman may prophesy with her head covered, in the same Epistle that con¬ 
tains the prohibition. Compare 1 Cor. 11:5, 6, 10, 13 with 14: 34, 35* 

11. he took Paul’s girdle,... and said] This prophet Agabus may 
have been the same who foretold the famine, Acts 11:28. He now foretells 
the binding of Paul at Jerusalem. It was not said that the daughters of 
Philip foretold this. But Agabus, after the highly symbolical manner of 
Orientals, took Paul’s girdle and bound his own hands and feet, declaring 
that so the Jews at Jerusalem would bind the man who owned the girdle, 


Common Version. 


Revised Version. 


11 And when he was come unto us, he took 
Paul’s girdle, and bound his own hands and 
feet, and said, Thus saith the Holy Ghost, 
So shall the Jews at Jerusalem bind the man 
that owneth this girdle, and shall deliver Aim 
into the hands of the Gentiles. 


11 named Agabus. And coming to us, and 
taking Paul’s girdle, he bound his own 
feet and hands, and said, Thus saith the 
Holy Spirit, So shall the Jews at Jerusa¬ 
lem bind the man that owneth this girdle, 
and shall deliver him into the hands of 


* The English reader may be reminded that the Greek verb for “speak” in the latter 
passage is not the one generally used to designate either preaching or teaching. It origin¬ 
ally meant to chatter, talk idly, or to babble. 








ACTS 21:12-16.] 


PAUL’S JOURNEY TO JERUSALEM. 


269 


and would deliver him to the Gentiles, meaning into the hands of the Roman 
government. This was a positive and explicit prediction. And his pre¬ 
diction was believed to be true prophecy. 

12. we ... besought him not to go] The “ we” refers to Paul's com¬ 
panions in travel, including Luke the writer of Acts. The Christians of 
Caesarea also joined in trying to persuade Paul not to go to Jerusalem. 

13. I am ready not to be bound only, but also to die] Notice the 
Revised reading, “What do ye, weeping and breaking my heart? for I am 
ready”; literally, “I hold (myself) ready.” Paul’s answer showed the dis¬ 
ciples that it was a deep conviction of duty to go; that it was the Lord’s 
will. The apostles were the Lord’s witnesses; and so often did this require 
them to become martyrs that the Greek word for witness became the word 
from which the title of “ martyr ” came. 

14. The will of the Lord be done] The disciples did not wish Paul 
to go. As he would not be persuaded, they perceived that it might be the 
Lord’s will for him to go, so they yielded ; but their words also contain a 
hope that the Lord will rescue his apostle in some unseen way. 

15. we took up our carriages] Or, “ we took up our baggage.” Here 
“ carriages ” means, as in old English, anything carried; so luggage, from the 
verb to lug, and baggage, from the verb bag—that is, anything put in a bag 
to be carried. The word “ carriage ” is used elsewhere in this sense. See 
Judges 18: 21; 1 Sam. 17: 20, 22; Isa. 10:28, and Spenser and old English 
writers. Thus they went to Jerusalem. 

16. with them one Mnason of Cyprus, an old disciple] Or, “an 
early disciple.” Paul’s company was now increased; disciples from Caesarea 
joined it, and Mnason of Cyprus also appears to have been with them. Yet 
the Greek is ambiguous; it may be rendered—1, “ bringing one Mnason of 
Cyprus, an early disciple, with whom we should lodge ” ; or, 2, “ bringing us 
to Mnason of Cyprus, an early disciple, with whom we lodged.” The former 
is the reading of the English versions; the latter is adopted by Bengel, 
De Wette, Meyer, Hackett, and Alford, among others. In the former case 
it means that the disciples of Caesarea brought Mnason to Paul at Caesarea, 
and he joined the company there, and then lodged Paul at Jerusalem. The 


Common Version. 

12 And when we heard these things, both 
we, and they of that place, besought him 
not to go up to Jerusalem. 

13 Then Paul answered, What mean ye to 
weep and to break mine heart? for I am 
ready not to be bound only, but also to die 
at Jerusalem for the name of the Lord 
Jesus. 

14 And when he would hot be persuaded, 
we ceased, saying, The will of the Lord be 
done. 

15 And after those days we took up our 
carriages, and went up to Jerusalem. 

16 There went with us also certain of the 
disciples of Cesarea, and brought with them 
one Mnason of Cyprus, an old disciple, with 
whom we should lodge. 


Revised Version. 

12 the Gentiles. And when we heard these 
things, both we and they of that place 
besought him not to go up to Jerusalem. 

13 Then Paul answered, What do ye, weep¬ 
ing and breaking my heart? for I am 
ready not be bound only, but also to die 
at Jerusalem for the name of the Lord 

14 Jesus. And when he would not be per¬ 
suaded, we ceased, saying, The will of the 
Lord be done. 

15 And after these days we 1 took up our 

16 baggage, and went up to Jerusalem. And 
there went with us also certain of the dis¬ 
ciples from Caesarea, bringing with them 
one Mnason of Cyprus, an early disciple, 
with whom we should lodge. 


1 Or, made ready 






270 


A COMMENTARY ON THE ACTS. 


[ACTS 21:17-19. 


latter means that the disciples brought Paul to Mnason either at Caesarea or 
at Jerusalem, and this man lodged Paul with his company. Mnason seems 
to have been a resident of Jerusalem at this time, which favors the latter 
rendering, and is in harmony with Luke’s use of the verb. Of Mnason 
nothing further is known. He may have been a friend of Barnabas, who 
was also of Cyprus, and a convert on the day of Pentecost. The phrase “ old 
disciple ” does not refer to the years of his life, but to the time that he had 
been a disciple; hence “ early disciple ” is better. His age is unknown. 

Suggestive Applications.— 1. The Christian has a definite purpose and 
aim in life. 2. Difficulties will not swerve him from that purpose. 3. Not 
even human affection and persuasion will change that purpose, when con¬ 
vinced that he is right. 4. True friendship recognizes duty and the will of 
God. 5. Thus Christian devotion rises above the strongest temptations. 6. 
Personal affection should help, not hinder, our Christian work. 7. All 
should seek to do the will of the Lord. 


Paul at Jerusalem ; Mobbed and Rescued. 21:17-40. 

17. the brethren received us gladly] This is counted the fifth time 
that Paul had visited Jerusalem since he left it on his persecuting journey to 
Damascus. It is his last recorded visit. He was “ received gladly ” by the 
brethren, who appear to have included the household of Mnason and others. 
Whether this was at the gates of the city, or at Mnason’s house, is not said. 
It was quite an informal greeting, for the next day there was a larger and 
formal meeting with James and “the elders.” 

18. went in with us unto James; and all the elders] That is, Paul 
went with his companions Luke and others, apparently to introduce them. 
This James is undoubtedly the same one who presided at the council in Jeru¬ 
salem, Acts 12:17; 15:13. On the further identity of this James, see under 
those passages. As no other of the apostles is mentioned, it is inferred that 
all except James had left Jerusalem. There were “ elders ” in Jerusalem, 
as in Ephesus and elsewhere, in the local Christian churches, as there were 
in the Jewish synagogue of that time. 

19. he declared particularly what things God had wrought] Or, 
better, “ he rehearsed one by one the things which God had wrought.” This 
report was made voluntarily, and because they were engaged in the same 
work of love, and would sympathize with one another; not apparently 
because there was any authority in the church at Jerusalem to require the 


Common Version. 

17 And when we were come to Jerusalem, 
the brethren received us gladly. 

18 And the day following Paul went in 
with us unto James; and all the elders were 
present. 

19 And when he had saluted them, he de¬ 
clared particularly what things God had 
wrought among the Gentiles by his minis¬ 
try. 


Revised Version. 

17 And when we were come to Jerusalem, 

18 the brethren received us gladly. And the 
day following Paul went in with us unto 
James; and all the elders were present. 

19 And when he had saluted them, he re¬ 
hearsed one by one the things which God 
had wrought among the Gentiles by his 







ACTS 21:20-24.] PAUL AT JERUSALEM ; MOBBED AND RESCUED. 


271 


report. No doubt the gifts from the foreign churches to the Christian society 
at Jerusalem were presented at this time also. See Acts 24 :17. 

20. Thou seest, •.. thousands of Jews ... all zealous of the law] 
The narrative of Paul’s labors led them to praise “ God,” so the oldest manu¬ 
scripts read. Then they directed attention to the gospel work around them, 
among the Jews. Paul seems to have been taken to Christian assemblies, so 
the verb for “ seest ” implies ; and they point how “ many thousands,” liter¬ 
ally “ myriads,” there now are among the Jews that have believed on Jesus, 
and they are “ zealous for the law ”; that is, they rigorously observe the 
Mosaic ceremonials. 

21. tliou teacliest ... to forsake Moses] Paul’s opposers had care¬ 
fully declared to all the Jews at Jerusalem that he taught the Jews in foreign 
countries to forsake the commands of Moses. This was partly true and 
partly false. Paul did teach that the observance of the ceremonial laws 
of Moses was not necessary to salvation. He also taught that it was not 
essential for Gentiles to become Jewish proselytes in order to become good 
Christians. But he did not teach that all Jews should neglect the Mosaic 
worship in which they believed. 

22. they will hear that thou art come] “ What is it therefore ?” Or, 
as we might say, What is best to do ? for “ they ’’—the Jews—“ will certainly 
hear that thou art come.” The other words, “the multitude must come 
together,” are not found in the oldest Greek texts, and are omitted in the 
Revised Version. This coming of Paul would likely arouse the feelings of 
the Jews, and bring on contention and harm to the cause. The elders, with 
James, had a plan to allay feeling and prevent strife. 

23. Do therefore this ... We have four men which have a vow] 
Their plan is to have Paul take a part in the ceremonies of a Nazirite vow. 
This was a plan not of James alone as bishop, but of the elders, the repre¬ 
sentatives of the Christian society in Jerusalem. The “we” were, therefore, 
not unconverted, but Christian, Jews. 

24. Them take, and purify thyself] Or, “ these take, and purify thy- 


Common Version. 

20 And when they heard it, they glorified 
the Lord, and said unto him, Thou seest, 
brother, how many thousands of Jews there 
are which believe; and they are all zealous 
of the law: 

21 And they are informed of thee, that 
thou teachest all the Jews which are among 
the Gentiles to forsake Moses, saying that 
they ought not to circumcise their children, 
neither to walk after the customs. 

22 What is it therefore? the multitude 
must needs come together: for they will 
hear that thou art come. 

23 Do therefore this that we say to thee: 
We have four men which have a vow on 
them; 

24 Them take, and purify thyself with 
them, and be at charges with them, that they 
may shave their heads: and all may know 
that those things, whereof they were in- 


Revised Version. 

20 ministry. And they, when they heard it, 
glorified God; and they said unto him, 
Thou seest, brother, how many 1 thou¬ 
sands there are among the Jews of them 
who have believed; and they are all 

21 zealous for the law: and they have been 
informed concerning thee, that thou 
teachest all the Jews who are among the 
Gentiles to forsake Moses, telling them 
not to circumcise their children, neither 

22 to walk after the customs. What is it 
therefore? they will certainly hear that 

23 thou art come. Do therefore this that we 
say to thee: We have four men who have 

24 a vow on them; these take, and purify thy¬ 
self with them, and be at charges for them, 
that they may shave their heads: and all 
shall know that there is no truth in the 


1 Gr. myriads. 






272 


A COMMENTARY ON THE ACTS. 


[ACTS 21: 25, 26. 


self with them.” A similar vow is mentioned in Acts 18:18. The Jewish 
Christians at Jerusalem, and often elsewhere, clung with great tenacity to 
their old ceremonial forms of worship. To take away any needless cause of 
offence, Paul circumcised Timothy, and many hold that he had taken the 
Nazirite vow mentioned above in Acts 18:18. So this advice to Paul was 
given that he might avoid giving offence to Jews who had become Christians. 
Paul was to share the fasting with the four men, as a part of the ceremony 
of purifying himself. Farrar supposes that he must dwell in a chamber of 
the temple; but it cannot be proven that this was required in all cases, and 
is disputed. 

be at charges with them] Or, “for them.” This required Paul to pay 
—1, for the sacrifices each Nazirite had to offer: a lamb, a ewe lamb, a ram, 
a basket of unleavened bread, with oil and drink offerings. See Num. 6:13- 
15. 2, he must pay a fixed sum to the priest or Levite for shaving the head. 

Making these payments for others was considered a devout act. Josephus men¬ 
tions, Wars , 2 :15, 1, that Agrippa I. gained credit with the Jews in this way. 

that thou thyself . . . walkest orderly] The word for “ walkest” is a 
military term, and signifies to march in the ranks, keeping step. If Paul 
did not do what they proposed, he was breaking the harmonious tread of the 
Christian army; that would be a disorderly walk. Paul was expected to 
observe the law, so they mean, for he was a Jew, and to prove there was no 
truth in the accusations made against him. 

25. the Gfentiles •.. they observe no such tiling] The elders revert 
to the decision of the council spoken by James, and adhere to it still in 
respect to all Gentile Christians. They are not required to observe the cere¬ 
monial law. To this decision Paul and Barnabas had originally consented. 
See Acts 15 : 2, 25, 35. The Jerusalem brethren intended to have Paul prove 
by this act that he continued to hold to that position. Some have charged 
that this was inconsistent with his declarations in regard to the law. But he 
also said that for the gospel’s sake he was made all things to all men: “ to the 
Jews I became as a Jew, that I might gain Jews,” 1 Cor. 9: 20, R. V. These 
persons who had the vows were Jews, and Paul was a Jew; it was therefore 
in keeping with his act of circumcising Timothy to follow the advice of 
James and the elders at Jerusalem. It was also consistent with the declara¬ 
tion of the council. 

26. the next day purifying himself] This was the day after the 


Common Version. 

formed concerning thee, are nothing; but 
that thou thyself also walkest orderly, and 
keepest the law. 

25 As touching the Gentiles which believe, 
we have written and concluded that they 
observe no such thing, save only that they 
keep themselves from things offered to idols, 
and from blood, and from strangled, and 
from fornication. 

26 Then Paul took the men, and the next 


Revised Version. 

things whereof they have been informed 
concerning thee; but that thou thyself 
also walkest orderly, keeping the law. 

25 But as touching the Gentiles who have 
believed, we 1 wrote, giving judgement 
that they should keep themselves from 
things sacrificed to idols, and from blood, 
and from what is strangled, and from 

26 fornication. Then Paul 2 took the men, 

1 Or, enjoined Many ancient authorities read 
sent. 2 Or, took the men the next day , and 
purifying himself &c. 





Acts 21:27-29.] PAUL AT JERUSALEM ; MOBBED AND RESCUED. 


273 


advice was given, and the third day after Paul's arrival at Jerusalem. The 
Nazirite was to avoid all persons and things that would cause ceremonial 
defilement. Some on this account suppose that Paul remained in the temple 
until the end of the days. But he seems rather to have gone into the temple 
to notify the priests of the day when the vow would be completed, and that 
he would become responsible for the expenses of the offering for the four 
men. It is not likely that he remained continuously in the temple during 
the entire period of the vow. 

27. when the seven days were almost ended] Or, “ completed.” The 
whole period of the vow was held to be 30 days, so Josephus says; but 
“ seven days ” was the time announced to the priests when the vows of the 
four Nazirites would be completed; some interruptions, as intimated and 
allowed in Num. 6:9, having occurred. Paul was there perhaps to attend 
to some things necessary for the sacrifices at the completion of the vows. 
The Jews from Asia knew him. They had seen him at their own cities in 
Asia. They had persecuted him there. They were ready to stir up persecu¬ 
tion against Paul in Jerusalem. They saw Paul with Trophimus, an Ephe¬ 
sian and a Gentile, v. 29. This was enough for a pretext. They raised a 
cry of profanation: it was like hurling a firebrand among tow. The multi¬ 
tude applauded ; Paul was seized by the mob; the whole city was in an up¬ 
roar, as Ephesus had been. 

28. This is the man, . . . hath polluted this holy place] They 
make a sweeping charge against Paul’s teaching. They accuse him—1, as a 
traitor to Israel; 2, as a breaker of the Mosaic law; and 3, as a defiler of the 
temple. Then they specify one unpardonable act: he had brought Greeks 
into the temple, and defiled it. There are two Greek words for temple; one 
here used is the broader Greek word i epov } for temple; whether with a pur¬ 
pose to deceive or not, is not clear. That term did certainly include all the 
courts of the temple, and in the court of the Gentiles the Greeks might enter 
without breaking the law or defiling the temple. The Greeks could defile the 
temple only by going into some of the inner courts. And this is what the 
charge implied; for they declared the temple defiled, which was untrue if 


Common Version. 

day purifying himself with them entered 
into the temple, to signify the accomplish¬ 
ment of the days of purification, until that 
an offering should be offered for every one 
of them. 

27 And when the seven days were almost 
ended, the Jews which were of Asia, when 
they saw him in the temple, stirred up all 
the people, and laid hands on him, 

28 Crying out, Men of Israel, help : This is 
the man, that teacheth all men every where 
against the people, and the law, and this 
place: and further brought Greeks also into 
the temple, and hath polluted this holy 
place. 

29 (For they had seen before with him in 
the city Trophimus an Ephesian, whom 
they supposed that Paul had brought into 
the temple.) 

18 


Revised Version. 

and the next day purifying himself with 
them went into the temple, declaring the 
fulfilment of the days of purification, 
until the offering was offered for every 
one of them. 

27 And when the seven days were almost 
completed, the Jews from Asia, when 
they saw him in the temple, stirred up 
all the multitude, and laid hands on him, 

28 crying out, Men of Israel, help: This is 
the man, that teacheth all men every¬ 
where against the people, and the law, 
and this place: and moreover he brought 
Greeks also into the temple, and hath 

29 defiled this holy place. For tney had be¬ 
fore seen with him in the city Trophimus 
the Ephesian, whom they supposed that 







274 


A commentary on the acts. 


[Acts 21:30-32. 


the Greeks entered the court of the Gentiles only. From Paul’s defence it 
is fair to infer that the charge was false. Beyond the court of the Gentiles 
was the court of the women, which was reached by a flight of 14 steps. Upon 
this terrace stone columns were placed at intervals, with Greek and probably 
Latin inscriptions warning all Gentiles not to go further on pain of death* The 
Jews of Asia in their excitement wanted a pretext for seizing Paul, and made 
this cry of defiling the temple because they “supposed” he had taken Greeks 
into the inner court, as v. 29 states. They seized Paul on a mere supposition. 

30. the city was moved,... they . .. drew him out of the temple] 
Or, “ dragged him out of the temple.” Here again the Greek for temple is 
the broad one; they dragged Paul outside all the temple courts, and without 
the gates, and at once closed the gates. Paul must have been reminded of 
the onset made upon Stephen years before. Indeed the mob was so excited 
that it would have killed Paul as it had slain Stephen, had not the captain 
rescued him. Trophimus had sailed with Paul from Greece, Acts 20:4. 
He was from Ephesus, and the Jews would be very bitter toward him because 
of the way they were treated and foiled in the uproar at Ephesus. They 
doubtless knew that Trophimus was a disciple, and having seen him with 
Paul in the streets of Jerusalem they assumed that Paul had taken him into 
the temple; so they raised this cry. Paul is hustled and dragged outside the 
temple courts or area, some say lest his blood should be shed there and thus 
the temple be further defiled. Probably they also would prevent Paul from 
taking refuge at the altar; and possibly too it meant a suspension of the cer¬ 
emonial service for the Nazirites that might have been in progress. It 
would be quite natural for the priests to close the doors to prevent any brawl 
inside the temple courts. 

31. tidings came unto the chief captain] Or, “ came up to the chief 
captain,” Greek “ chiliarch.” This was not the captain of the temple, who 
was a Jewish officer, but the captain of the garrison and the chief Roman 
military officer in Jerusalem. He was stationed in the castle or fortress of 
Antonia, towards Akra, at the northwest of the temple area. Hence the 
word went “up to” him that all the city was in confusion. This “castle” 
of Antonia was rebuilt by Herod the Great, and named after Mark Antony. 

32. took soldiers and centurions, and ran down] The Jews were 


Common Version. 

30 And all the city was moved, and the 
people ran together: and they took Paul, 
and drew him out of the temple: and forth¬ 
with the doors were shut. 

31 And as they went about to kill him, 
tidings came unto the chief captain of the 
band, that all Jerusalem was in an uproar: 

32 Who immediately took soldiers and cen¬ 
turions, and ran down unto them: and when 
they saw the chief captain and the soldiers, 
they left beating of Paul. 


Revised Version. 

30 Paul had brought into the temple. And 
all the city was moved, and the people ran 
together: and they laid hold on Paul, and 
dragged him out of the temple: and 

31 straightway the doors were shut. And 
as they were seeking to kill him, tidings 
came up to the * chief captain of the 
2 band, that all Jerusalem was in con- 

32 fusion. And forthwith he took soldiers 
and centurions, and ran down upon 
them : and they, when they saw the chief 
captain and the soldiers, left off beating 

1 Or, military tribune Gr. chiliarch: and so 
throughout this book. 2 Or, cohort 


* For inscription, see Appendix, p. 360. 










castle of A'.rroNiA. (From a Photograph.) 

The large stones at the base of the t^wer are old, and supposed to date hack to Paul’s 
Mm" tS? Si? ifbelieved to havt> been at the northwest come, -of.theTemP'earea 
Herod enlarged it. and connected it with the Temple b> cloisters, along the roots ol which 
soldiers could readily reach the Temple. 



























































Acts 21:33-37.] PAUL AT JERUSALEM; MOBBED AND RESCUED. 


275 


naturally restive under Roman rule, and were often turbulent. The military 
garrison was kept always under arms and in readiness to put down a mob on 
the first alarm. The Roman soldier was heartily hated by the Jew, and as 
truly feared. The “ centurions” were captains, each at the head of a company 
of 100 soldiers, as the name implies; see Mark 15: 39. As the chief had 
more than one centurion, he must have taken at least 200 soldiers. He “ ran 
down” literally, as soldiers now march at “double quick” The mob was 
beating and would have killed Paul, see Acts 23: 27; but seeing and fearing 
the soldiers, they at once stopped beating Paul. The “chief” was Claudius 
Lysias, with the title of chiliarch who usually commanded 1000 men. 

33. commanded him to be bound with two chains] The chiliarch 
“ laid hold on him,” or, as we would say, arrested him. His aim was not to 
set Paul free, but to rescue him from the mob that he might not be killed 
without a trial. But Lysias appears to have regarded Paul as some desperate 
criminal, and hence ordered him to be bound with two chains, one on each 
hand, probably fastened to a soldier on each side, so as to make sure that he 
should not escape. Then he tried to find out what evil Paul had done. 

34. he could not know the certainty for the tumult] The Greek is 
elliptical and graphic, literally, “others cried some other thing”; the Re¬ 
vised Version gives the sense, however. The chief captain was not able 
to find out from the shoutings of the mob what Paul had done; so he 
commanded Paul to be led into the fortress, probably Antonia, where he 
could find out the cause of the riot more quietly and certainly. The Greek 
word for “castle” designates a garrison or “barracks”; part of Antonia was 
used as barracks for the Roman soldiery. Compare Heb. 11: 34, where the 
same Greek word is rendered “ armies,” and Heb. 13 :11, 13, where it is 
rendered “camp” in the Common and in the Revised English versions. 

35. w as borne of the soldiers for the violence of the people] The 
crowd seeing that Paul was to be taken beyond their reach became more vio¬ 
lent, and tried to seize him from the soldiers; but the soldiers lifted him up 
and carried him along up the stairs. These stairs, no doubt, were the flight 
of steps leading up to the fortress, where the soldiers were stationed. The 
stairs were not covered or closed in; so Paul could address the crowd while 
standing on the steps. 

37. May I speak unto thee ?] Or, literally, “If it is allowable for me 


Common Version. 

33 Then the chief captain came near, and 
took him, and commanded him to be bound 
with two chains; and demanded who he 
was, and what he had done. 

34 And some cried one thing, some anoth¬ 
er, among the multitude: and when he 
could not know the certainty for the tu¬ 
mult, he commanded him to be carried into 
the castle. 

35 And when he came upon the stairs, so it 
was, that he was borne of the soldiers for 
the violence of the people. 

36 For the multitude of the people fol¬ 
lowed after, crying, Away with him. 

37 And as Paul was to be led into the cas- 


Revised Version. 

33 Paul. Then the chief captain came near, 
and laid hold on him, and commanded 
him to be bound with two chains; and 
inquired who he was, and what he had 

34 done. And some shouted one thing, some 
another, among the crowd: and when he 
could not know the certainty for the up¬ 
roar, he commanded him to be brought 

35 into the castle. And when he came upon 
the stairs, so it was, that he was borne of 
the soldiers for the violence of the crowd • 

36 for the multitude of the people followed 
after, crying out, Away with nim. 

37 And as Paul was about to be brought 







276 


A COMMENTARY ON THE ACTS. 


[Acts 21:38-40. 


to say something to you?” that is, tell me if it is. The wild cry had been 
raised by the crowd “ Away with him,” as they had cried to Pilate about 
Jesus, Luke 23:18. And the chief captain answered, literally, “Knowest 
thou Greek?” He is surprised; the request of Paul was courteous; his 
speech was in Greek, showing culture, and not that of the coarse criminal the 
captain supposed him to be. 

38. Art not thou that Egyptian] Or, “ Art thou not then the Egyp¬ 
tian ?” This gives the key to the chief captain’s action up to this point. 
He regarded Paul as the Egyptian desperado who had a band of 4000 assas¬ 
sins. Josephus tells of such an Egyptian at the head of a band of sicarii or 
assassins, who numbered at one time about 30,000. They marched from the 
wilderness or desert to the Mount of Olives, intending to defeat the Roman 
garrison and get possession of Jerusalem, Ant 20 : 8, 6; Wars, 2 :13, 5. Felix 
defeated the impostor and killed many of his followers. If Lysias supposed 
that Paul was this famous desperado, it is no wonder that he secured him 
with two chains. The difference between the 4000 noted by Lysias and the 
30,000 by Josephus is easily accounted for by supposing that the 4000 refers 
to armed followers only, or perhaps to some other period in the revolt. 

39. I am ... a Jew of Tarsus] Notice the reading of the Revised 
Version. Tarsus was “no mean city,” that is, no unmarked city. The word 
is used to signify uncoined gold or silver. Tarsus was noted for its culture, 
its schools, its interest in philosophic studies, and was the metropolis of 
Cilicia. Paul was calm and self-possessed in the face of the mob threatening 
his life. 

40. when he had given him license] Or, “ leave.” Paul asked per¬ 
mission to speak to this turbulent crowd. The Roman captain decided to 
grant the permission. “License” and “suffer” are used in their primitive 
sense of permission and permit. Paul then stood on the steps between the 
soldiers, and beckoning with a downward motion of the hand, according to 
Oriental custom, he secured great silence in the crowd. This quiet was 
largely due, no doubt, to the presence of the Roman soldiers, and to the fact 
that Paul spoke to the people in their native Aramaic (Hebrew), literally, 
“ dialect.” 

Suggestive Applications. —1. Conciliation usually fails with the bigot 


Common Version. 

tie, he said unto the chief captain, May I 
speak unto thee? Who said, Canst thou 
speak Greek ? 

38 Art not thou that Egyptian, which be¬ 
fore these days madest an uproar, and led- 
dest out into the wilderness four thousand 
men that were murderers ? 

39 But Paul said, I am a man which am a 
Jew of Tarsus, a city in Cilicia, a citizen of 
no mean city: and, I beseech thee, suffer me 
to speak unto the people. 

40 And when he had given him license, 
Paul stood on the stairs, and beckoned with 
the hand unto the people. And when there 
was made a great silence, he spake unto 
them in the Hebrew tongue, saying, 


Revised Version. 

into the castle, he saith unto the chief 
captain, May I say something unto thee? 
And he said, Dost thou know Greek? 

38 Art thou not then the Egyptian, who be¬ 
fore these days stirred up to sedition and 
led out into the wilderness the four thou- 

39 sand men of the Assassins? But Paul 
said, I am a Jew, of Tarsus in Cilicia, a 
citizen of no mean city: and I beseech 
thee, give me leave to speak unto the peo- 

40 pie. And when he had given him leave, 
Paul, standing on the stairs, beckoned 
with the hand unto the people; and when 
there was made a great silence, he spake 
unto them in the Hebrew language, say¬ 
ing. 





Acts 22:1-3.] 


PAUL’S ADDRESS TO THE JEWS. 


277 


and the fanatic. 2. Men not only misjudge motives, but mistake fancies for 
facts. 3. The true man is calm, patient and forbearing, winning friends 
among even his enemies. 4. Mob violence is always blind, unreasonable, 
and lacking in intelligence. 5. The prompt action of rulers masters a mob 
and saves useful lives. 6. The arrest of Paul gave him safety and hearers 
for the gospel. 7. When the Christian’s plans are upset, it may be that God 
has a higher purpose for him. 8. The hatred of the world sometimes gives 
the truth a notoriety it would not otherwise have gained. 9. We may wel¬ 
come free discussion, earnest inquiry and all honest efforts to get at the truth. 


Paul’s Address to the Jews. 22:1-21. 

Analysis. —Paul declares himself a devoted Jew, once persecuting the 
Way, vs. 1-5; tells of his conversion, vs. 6-16; of his call to go to the Gen¬ 
tiles, vs. 17-21; the Jews interrupt him with shouts, vs. 22, 23; he declares 
himself a Roman, and is not scourged, vs. 24-29; is brought before the 
Jewish council, v. 30. 

1. Men, brethren, and fathers, hear ye iny defence] Compare the 
opening words of Stephen’s address before the council, Acts 7: 2. The 
Greek word for “defence” is d»roAoyias, “apology,” but not implying con¬ 
fession of wrong; it is rather an “explanation in defence” of his conduct. 
Thus the ancient Christian “apologies” were “explanations in defence” of 
Christianity. Paul calls the Jews his brethren, for he would win them to 
Christ, see 1 Cor. 9 : 20. He adds “ fathers,” either out of respect or because 
he recognized some of the Jewish elders or priests in the multitude. 

2. he spake in the Hebrew tongue . . . they kept the more silence] 
This implies that the crowd would have understood some other language, as 
Greek. The Hebrew was their sacred language, though they now chiefly 
spoke the Aramaic, also often called Hebrew. When the excited and 
wrathful Jews heard the familiar words of their revered tongue, and beheld 
the apostle in chains yet calm and dignified, they were quieted. So the 
sacred words learned in early childhood when repeated sometimes have 
power to calm the ravings of the insane, as the billows of the Sea of Galilee 
were quiet at the word of the Master. The Jews became quiet when Paul 
beckoned to them with the hand, and “ more quiet ” when they heard him 
in their mother tongue. 

3. I am ... a Jew, ... in this city ... taught ... of the law] 


Common Version. 

C HAP. XXII.—Men, brethren, and fath¬ 
ers, hear ye my defence which I make 
now unto you. 

2 (And when they heard that he spake in 
the Hebrew tongue to them, they kept the 
more silence: and he saith,) 

3 I am verily a man which am a Jew, born 
in Tarsus, a city in Cilicia, yet brought up in 
this city at the feet of Gamaliel, and taught 
according to the perfect manner of the law 
of the fathers, and was zealous toward God, 
as ye all are this day. 


Revised Version. 

22 Brethren and fathers, hear ye the de¬ 
fence which I now make unto you. 

2 And when they heard that he spake 
unto them in the Hebrew language, they 
were the more quiet: and he saith, 

3 I am a Jew, born in Tarsus of Cilicia, 
but brought up in this city, at the feet of 
Gamaliel, instructed according to the 
strict manner of the law of our fathers, 
being zealous for God, even as ye all are 






278 


A COMMENTARY ON THE ACTS. 


[Acts 22:4-6. 


Paul skillfully crowds six facts in rapid succession into one brief sentence, to 
identify himself as one of them and to show his sympathy with them. A 
Jew, born in Tarsus, might be a Hellenist Jew. But he had been edu¬ 
cated in the holy city, under the noted rabbi Gamaliel, so that he had the 
spirit of a Palestinian Jew. For “brought up at the feet of Gamaliel” was 
another and happy way of saying that he was a pupil of that great man. In 
the Jewish schools the teacher was on a raised dais or seat, and the pupils 
sat around him on low benches, or more commonly on the floor, literally at 
his feet. Moreover, he was trained in the law of their fathers in a “ perfect 
manner,” literally, “with strictness” or “exactness,” meaning with true 
Pharisaic rigor. Then too he “ was zealous toward God, even as ye all are 
this day.” Zeal with discretion in a good cause is right and noble. A man 
of zeal and a zealot may, however, be widely different: one has wisdom and 
builds up; the other is as a blind giant, smashing whatever he touches. 

“ ’Tis a zealot’s faith 

That blasts the shrines of the false god, but builds 
No temple to the true.” 

True zeal is not crazy-headed, not mere brute earnestness; but considers the 
right and the right way to secure it, respectful of others’ prejudices and 
rights, while firmly, strongly, stedfastly marching towards the object of his 
pursuit. 

4. I persecuted this way] He had passed through experiences similar 
to theirs, and could tell of something beyond them. “This Way” was a 
familiar term for disciples or Christians. Paul formerly pursued them unto 
death, threw them into prison without regard to sex, showing the intensity 
of his zeal. 

5. the high priest doth bear me witness] They might ask for proof: 
he offers the high priest (not Ananias, but an ex-high priest) and the elders 
themselves as witnesses, and their official letters to him authorizing him to 
bind and imprison all disciples of “this Way.” “ Estate” has an old sense 
of the “ assembly,” “ all the estate of the elders ”; literally it reads, “ all the 
presbytery ” or “ eldership,” and probably means “ all the members of the 
council ” or “ Sanhedrin,” not merely all those then members, but all who 
had belonged to it when the letters of authority were granted to Saul (Paul). 
The high priest had been changed, and was not then acting, but was still 
living. Paul further says that he went to Damascus to bind and imprison, 
or bring to Jerusalem for punishment, any disciples. 

6. about noon, suddenly there shone from heaven] In his defence 


Common Version. 

4 And I persecuted this way unto the 
death, binding and delivering into prisons 
both men and women. 

5 As also the high priest doth bear me wit¬ 
ness, and all the estate of the elders: from 
whom also I received letters unto the breth¬ 
ren, and went to Damascus, to bring them 
which were there bound unto Jerusalem, 
for to be punished. 

6 And it came to pass, that, as I made my | 


Revised Version. 

4 this day : and I persecuted this Way unto 
the death, binding and delivering into 

5 prisons both men and women. As also 
the high priest doth bear me witness, and 
all the estate of the elders: from whom 
also I received letters unto the brethren, 
and journeyed to Damascus, to bring 
them also that were there unto Jerusa- 

6 lem in bonds, for to be punished. And 






Acts 22:7-11.] 


PAUL’S ADDRESS TO THE JEWS. 


279 


before Agrippa, Paul also says it was at “ midday,” Acts 26:13. Thus the 
light “ from heaven ” must have been very brilliant to exceed the brightness 
of an Oriental sun at midday. These several accounts some critics contrast 
as if they were discordant. They appear to forget that Luke compiled the 
three, and did not give any hint that he looked upon Paul’s two accounts as 
discordant but only independent narratives, for he makes no attempt to har¬ 
monize them, a fair proof that he regarded the variations as perfectly con¬ 
sistent. 

7. I fell unto the ground] In the first account it is added, “ Saul arose 
from the earth.” Here it is the ground, perhaps a paved road, and Jesus is 
called the Nazarene. And in the third account he says they all fell “ to the 
earth,” Acts 26: 14. 

9. but they heard not the voice of him that spake] This has been 

explained under Acts 9:7. Alexander refers to three ways of explaining 
this: 1, that it refers to two different points of time in the event; 2, that 
they heard but did not perceive; or what is about the same, but a simple 
and natural distinction, 3, they heard the voice or sound, but did not hear 
or distinguish the words. Thus in one sense they did not hear, in another 
sense they did hear. A similar instance is noted in the Gospel of John, 
when the voice spoke from heaven : some said it thundered; others said an 
angel spoke to him, and the evangelist tells the very words that were spoken. 
The first heard a sound, but did not hear or distinguish it as a voice, so 
they said it was thunder; the second heard the sound clear enough to say 
that it was a voice, supposed to be an angel, but did not hear the words; 
while the third heard the words also. Thus with Paul’s companions: they 
heard a sound or voice, but did not hear it to understand anything said. So 
people in an audience now often say, “We couldn’t hear,” though they did 
hear the voice of the speaker; they mean that they could not hear what he 
said, though they did hear him. 

10. What shall I do] A man who stands in the full blaze of a light 
from heaven realizes how blind and short-sighted human wisdom is. When 
one would answer skeptics, scorners or unbelievers of any sort, the strongest 


Common Version. 

journey, and was come nigh unto Damas¬ 
cus about noon, suddenly there shone from 
heaven a great light round about me. 

7 And I fell unto the ground, and heard a 
voice saying unto me, Saul, Saul, why per¬ 
secutes! thou me? 

8 And I answered, Who art thou, Lord? 
And he said unto me, I am Jesus of Naza¬ 
reth, whom thou persecutest. 

9 And they that were with me saw indeed 
the light, and were afraid; but they heard 
not the voice of him that spake to me. 

10 And I said, What shall I do, Lord ? And 
the Lord said unto me, Arise, and go into 
Damascus; and there it shall be told thee j 
of all things which are appointed for thee | 
to do. 

11 And when I could not see for the glory >. 
of that light, being led by the hand of them 
that were with me, I came into Damascus. 


Revised Version. 

it came to pass, that, as I made my jour¬ 
ney, and drew nigh unto Damascus, 
about noon, suddenly there shone from 
heaven a great light round about me. 

7 And I fell unto the ground, and heard a 
voice saying unto me, Saul, Saul, why 

8 persecutest thou me? And I answered, 
Who art thou, Lord ? And he said unto 
me, I am Jesus of Nazareth, whom thou 

9 persecutest. And they that were with 
me beheld indeed the light, but they 
heard not the voice of him that spake to 

10 me. And I said, What shall I do, Lord ? 
And the Lord said unto me, Arise, and go 
into Damascus; and there it shall be told 
thee of all things which are appointed 

11 for thee to do. And when I could not see 
for the glory of that light, being led by 
the hand of them that were with me, I 








280 


A COMMENTARY ON THE ACTS. 


[Acts 22:12-16. 


argument is to tell of his own experience, if he has seen the Lord. No 
argument drowns prejudice, sweeps away difficulties and overcomes objections 
like the simple story of a true Christian’s experience. Paul was a master of 
this form of persuasion. 

12. one Ananias, a devout man according to the law] Here again 
is a skillful stroke thrown into the argument. Ananias was a thoroughly 
Jewish name; he was “devout” “according to the law,” and he had a good 
reputation among all the Jews. In Acts 9:10 he is called a disciple. Paul 
was in good company, then, when these changes in his views occurred. 

13. Brother Saul, receive thy sight] The scene is finely sketched: 
Paul was sitting, blind, and wondering, what next ? Ananias comes, stands 
over him and says, literally, “ c Saul, brother, look up!’ And I in the same 
hour looked upon him.” For the Greek verbs are the same in these two sen¬ 
tences ; the English reader loses the peculiar beauty and graphicness of the 
narrative here. The blind Paul is told to look up. How can the blind see? 
But he looks up; his sight ia restored ; and the first object he sees is the face 
of his benefactor! 

14. The God of our fathers hath chosen thee] Still it is Jehovah, 
Israel’s God, that is putting Saul through all these strange experiences. He 
wishes his hearers, the Jews, not to lose sight of this fact. He is loyal to 
Israel’s God, as they are. He was chosen of God, to know God’s will and to 
see that Just One. Peter applies the same title to Jesus, Acts 3:14; see also 
Acts 7 :52 and Matt. 27 : 24. It comes apparently from the old prophets, who 
applied it to the Messiah. See Zech. 9: 9. 

15. thou Shalt he his witness] This was Paul’s call to be an apostle. 
Notice he does not here say “to the Gentiles,” which w T ould rouse a slumber¬ 
ing storm; but he puts that word off as long as he can, and says “ unto all 
men,” which was the call in its broadest terms. 

16. he baptized,... calliug on the name of the Lord] Literally, 
“And now what art thou about [to do]?” Having arisen, cause yourself 
to be baptized (it is not passive, but the middle voice in Greek), and wash 
away your sins, calling on his name. So the best Greek text reads; see 
Revised Version. The special call was to act, not to wait. The order of these 
acts may or may not be indicated by the order given them in the narrative. 


Common Version. 

12 And one Ananias, a devout man accord¬ 
ing to the law, having a good report of all 
the Jews which dwelt there, 

13 Came unto me, and stood, and said unto 
me, Brother Saul, receive thy sight. And 
the same hour I looked up upon him. 

14 And he said, The God of our fathers 
hath chosen thee, that thou shouldest know 
his will, and see that Just. One, and should¬ 
est hear the voice of his mouth. 

15 For thou shalt be his witness unto all 
men of what thou hast seen and heard. 

16 And now why tarriest thou ? arise, and 
be baptized, and wash away thy sins, calling 
on the name of the Lord. 


Revised Version. 

12 came into Damascus. And one Ananias, 
a devout man according to the law, well 
reported of by all the Jews that dwelt 

13 there, came unto me, and standing by me 
said unto me, Brother Saul, receive thy 
sight. And in that very hour I 1 looked 

14 up on him. And he said. The God of our 
fathers hath appointed thee to know his 
will, and to see the Righteous One, and to 

1 15 hear a voice from his mouth. For thou 
shalt be a witness for him unto all men 

16 of what thou hast seen and heard. And 
now why tarriest thou? arise, and be 
baptized, and wash away thy sins, calling 


1 Or, received my sight and looked upon him 






Acre 22:17-21.] 


PAUL’S ADDRESS TO THE JEWS. 


281 


17. to Jerusalem,... in the temple, I was in a trance] This must 
have been about three years after his conversion; see Gal. 1:18 and 2 Cor. 
12:3. But the vision of heaven noted in Corinthians can hardly be identical 
with the trance here mentioned. The “ trance ” or ecstacy of Paul was like 
that of Peter on the house-top at Joppa, Acts 11:5. 

18. get thee quickly out of Jerusalem] The “Just One,” the Mes¬ 
siah whom Paul identifies with Jesus, speaks to him, assuring him that the 
Jews will not believe him, and hence that he must leave Jerusalem. He is 
leading the people to see that he preached to the Gentiles because of a direct 
divine command. 

19. I said, Lord, they know that I imprisoned] Paul wanted to 
remain in Jerusalem. It was amazing to him that those who knew him as a 
persecutor of Christians would not believe the simple story of his wonderful 
conversion. They must account for his change: was not his account a plain 
and natural explanation ? 

20. thy martyr Stephen was shed, I also was standing by] Or, 

better, “thy witness Stephen”; “martyr” is the English spelling of the 
Greek word for “ witness.” The Greek word did not then have the meaning 
of one who dies for his faith; that sense came later. Paul consented to the 
death of Stephen, and indeed was prominent in it, for he watched the garments 
of those who stoned the man. The argument that Paul suggested, but did 
not express in words, to the Lord, was that Jerusalem was the place for him 
to witness for the Lord, because it had been the scene of his sharpest oppo¬ 
sition to him. He would redeem his character by there building the faith 
he once tried to destroy. 

21. he said . . . Depart :... unto the Gentiles] The Lord did not 
discuss the matter with Paul; his answer was to repeat in decided and strong 
words the former command. This was no time nor case for parleying: the 
words were dignified but imperative. The narration would impress the Jew¬ 
ish multitude that his wishes were to labor for his own people; but the 
divine command crushed out all his hopes in that direction. That word 
“ Gentiles ” again aroused the wild and angry shouts of the mob to the high¬ 
est pitch of madness. Paul’s voice was drowned by their uproar, and he was 
taken into the castle for safety and further examination. 


Common Version. 

17 And it came to pass, that, when I was 
come again to Jerusalem, even while I 
prayed in the temple, I was in a trance; 

18 And saw him saying unto me, Make 
haste, and get thee quickly out of Jerusa¬ 
lem : for they will not receive thy testimony 
concerning me. 

19 And I said, Lord, they know that I im¬ 
prisoned and beat in every synagogue them 
that believed on thee: 

20 And when the blood of thy martyr 
Stephen was shed, I also was standing by, 
and consenting unto his death, and kept the 
raiment, of them that slew him. 

21 And he said unto me, Depart: for I will 
send thee far hence unto the Gentiles. 


Revised Version. 

17 on his name. And it came to pass, that, 
when I had returned to Jerusalem, and 
while I prayed in the temple, I fell into a 

18 trance, and saw him saying unto me, 
Make haste, and get thee quickly out of 
Jerusalem: because they will not receive 

19 of thee testimony concerning me. And I 
said, Lord, they themselves know that I 
imprisoned and beat in every synagogue 

20 them that believed on thee: and when 
the blood of Stephen thy witness was 
shed, I also was standing by, and con¬ 
senting, and keeping the garments of 

21 them that slew him. And he said unto 
me, Depart: for I will send thee forth far 
hence unto the Gentiles. 






282 


A COMMENTARY ON THE ACTS. 


[Acts 22 : 22-25. 


Suggestive Applications. —1. Christians are to be thankful for early 
advantages in education and religion. 2. A careful training in the teach¬ 
ings of the Old Testament lays the best foundation for belief in the New 
Testament. 3. God turns men that they may serve him, and he providen¬ 
tially appoints the way of that service. 4. All men do not come into spirit¬ 
ual life in the same way, nor are all appointed to the same form of service. 
5. Christian experience is one of the best arguments to win unbelievers. 6. 
God has a work for every Christian. 7. When God calls, the disciple is not 
to argue, but to obey. 


Paul in the Castle. 22:22-30. 

22. they gave him audience unto this word] Though Paul spoke 
with the greatest skill, and was very cautious and restrained in his language, 
he failed to win the fanatical mob to his views. “ This word ” does not mean 
the word “ Gentiles,” but the Greek term literally means this saying or this 
announcement that he was to be sent unto the Gentiles. Again the crowd 
shout, “ Away with such a fellow.” Their Messiah would not give such orders 
to a man of this sort: he would not speak to him, but to their rulers. The 
claim of Paul seemed to them startling, and quite blasphemous. He claimed 
a divine command! He was not fit to live, they said. 

23. they cried out,... threw dust into the air] The three acts 
expressed their rage, and were in true Oriental style. Shouting with deafen¬ 
ing cries is an Oriental’s natural manner when excited. Tearing off gar¬ 
ments and hurling dust into the air are ways they have of showing their 
bitter and furious anger. 

24. The chief captain . . . hade that he should he examined hy 
scourging] Literally, “ bidding him to be examined with scourges.” The 
Roman could not explain this mad frenzy of the mob, and thought Paul 
must be some very desperate and dangerous criminal, secretly forming some 
dark plot. With true military promptness he decided to find the bottom of 
the mystery, and ordered Paul to the lictors to be scourged, and questioned 
under this terrible form of torture. 

25. as they hound him ... Paul said ... Is it lawful] Or, “ when 
they had tied him,” or literally “ when they stretched him out for the thongs, 


Common Version. 

22 And they gave him audience unto this 
word, and then lifted up their voices, and 
said, Away with such a fellow from the 
earth: for it is not fit that he should live. 

23 And as they cried out, and cast off their 
clothes, and threw dust into the air, 

24 The chief captain commanded him to 
be brought into the castle, and bade that he 
should be examined by scourging; that he 
might know wherefore they cried so against 
him. 

25 And as they bound him with thongs, 
Paul said unto the centurion that stood by, 
Is it lawful for you to scourge a man that is 
a Roman, and uncondemned ? 


Revised Version. 

22 And they gave him audience unto this 
word ; and they lifted up their voice, and 
said, Away with such a fellow from the 
earth : for it is not fit that he should live. 

23 And as they cried out, and threw off 
their garments, and cast dust into the 

24 air, the chief captain commanded him to 
be brought into the castle, bidding that 
he should be examined by scourging, that 
he might know for what cause they so 

25 shouted against him. And when they 
had tied him up 1 with the thongs, Paul 
said unto the centurion that stood by, Is 
it lawful for you to scourge a man that is 


1 Or,/or 





Acts 22:26-29.] 


PAUL IN THE CASTLE. 


283 


Paul said to the centurion.” They had stretched Paul upon the rack or post for 
scourging. The centurion was there to direct the stretching of the body and 
the scourging. One mode of scourging was to tie the victim to an upright 
pillar; and this may be intended, though the other mode is the more 
probable here and is the strict grammatical sense. Paul by the question 
implied that he was a Roman citizen. To make that claim falsely was pun¬ 
ishable by death. To scourge without trial one who was a Roman citizen was 
a grave crime. No wonder the centurion stopped to inform his chief. 

20. Take heed ... this man is a Roman] Or, “ What are you about 
to do? for this man is a Roman,” Revised Version, based on a revised Greek 
text. The “ received text” reads literally, “See, what art thou about to do?” 
The centurion and his chief might be severely punished for such an indignity 
to a Roman. 

27. art thou a Roman?] The chief hurried to the scene, in surprise 
and in some alarm. “Tell me, art thou a Roman?” Some would place the 
emphasis on “ thou ”: art thou, a Jew of Tarsus, speaking Hebrew and Greek, 
also a Roman citizen ? This medley of things seemed scarcely possible to 
the Roman officer. Paul respectfully but firmly answered, “ I am.” That 
settled the matter ; for if the claim proved false, the man would be promptly 
put to death. 

28. With a great sum obtained I this freedom] Or, “ citizenship.” 
Literally, “with great capital I bought this citizenship.” The chief, 
assuming that he had bought the right, is surprised that Paul should ever 
have had money enough to purchase it, judging from what he himself had 
paid for it. Dion Cassius tells of the sale of Roman citizenship at a high 
price. The captain did not suspect a Jew to be a free-born Roman. Paul as 
quietly replied, “ But I indeed was born ” a citizen. Precisely how this was 
is not known. Perhaps his father or grandfather had done some meritorious 
act, for which he was rewarded by citizenship. Tarsus was a free Roman 
city, but that did not give its inhabitants the rights of Roman citizenship. 

29. they departed . . . the chief captain also was afraid] The 
lictors left him at once. The Roman chiliarch was also alarmed when he 
learned that Paul was a Roman, because he had bound him for scourging. 
An accused Roman might be bound with chains to secure him for trial, but 
to bind him with thongs for scourging was a serious matter. “ Because he 


Common Version. 

26 When the centurion heard that , he went 
and told the chief captain, saying, Take 
heed what thou doest; for this man is a 
Roman. 

27 Then the chief captain came, and said 
unto him, Tell me, art thou a Roman? He 
said, Yea. 

28 And the chief captain answered, \V lfh 
a great sum obtained I this freedom. And 
Paul said, But I was free born. 

29 Then straightway they departed from 
him which should have examined him : and 
the chief captain also was afraid, after he 
knew that he was a Roman, and because he 
had bound him. 


Revised Version. 

26 a Roman, and uncondemned? And when 
the centurion heard it, he went to the 
chief captain, and told him, saying, What 
art thou about to do ? for this man is a 

27 Roman. And the chief captain came, 
and said unto him, Tell me, art thou a 

28 Roman? And he said, Yea. And the 
chief captain answered, With a great sum 
obtained I this citizenship. And Paul 

29 said, But I am a Roman born. They then 
who were about, to examine him straight¬ 
way departed from him: and the chief 
captain also w-as afraid, when he knew 
that he was a Roman, and because he 
had bound him. 








284 


A COMMENTARY ON THE ACTS. 


[Acts 22:30; 23 :1. 


had bound him” refers to the binding for scourging, and not to the chains 
put on him when he was arrested. 

30. the chief priests and all their council to appear, and brought 
Paul] The Roman chiliarch wanted to know of what the Jews accused 
Paul. He was foiled in his attempt to find out from Paul himself by 
scourging. His next course was to order the great council, the Sanhedrin, 
to assemble, and on the next day Paul was brought before them. He seems 
to have left Paul there for the council to examine and report on the case. 
Possibly there was a guard to see that he suffered no indignity as a Roman 
citizen. 

Suggestive Applications. —1. Prejudice is strong, and arbitrary power 
often cruel. 2. The man in the right can afford to be calm, even in main¬ 
taining his rights. 3. A crowd is generally unreasonable, and often acts 
without sense. 4. Popular feeling excited is as liable to go wrong as right. 
5. Leaders of political and other factions assume a great responsibility. 6. 
There is greater safety under fixed laws than under despots. 7. It is a great 
privilege to be well-born. 

Paul Before the Council. 23:1-11. 

Analysis. —Paul’s testimony rejected by the council, vs. 1-5; he perceives 
part are Pharisees and part Sadducees, and skillfully divides the court by 
announcing himself a Pharisee by birth and belief, vs. 6-9; the captain res¬ 
cues him from violence again, v. 10; Paul is encouraged by a vision, v. 11; a 
plot is secretly formed to kill him, vs. 12-15; Paul informed of it by his 
sister’s son—has him tell the captain, vs. 16-22; Paul is sent to Felix at 
Caesarea, vs. 23-33; Felix waits for Paul’s accusers to come, vs. 34, 35. 

1. Paul, earnestly beholding the council] Or, “ looking stedfastly 
on the council.” The Greek word describes that peculiar look of a speaker 
when he begins a speech. The “council” was the great Jewish court, the 
Sanhedrin, often mentioned in the Acts. It comprised 70 to 72 members 
usually, with the acting high priest presiding. 

I have lived in all good conscience] Paul here refers to his conduct 
as a Hebrew citizen. The Greek word for “lived” means “ having a citi¬ 
zenship,” as if he had said, “ I have performed the duties of a citizen (in 
Israel) in a good conscience to God.” Compare Phil. 3: 6, 20. A similar 
expression is found in 3 Macc. 3 : 3, 4, where it says the Jews fear God and 
live according to his law. So Paul declares to the Jews that he had lived in 
such obedience to God’s law and had a clear conscience. He does not 


Common Version. 

30 On the morrow, because he would have 
known the certainty wherefore he was ac¬ 
cused of the Jews, he loosed him from his 
bands, and commanded the chief priests and 
all their council to appear, and brought Paul 
down, and set him before them. 

HAP. XXIII.—And Paul, earnestly be¬ 
holding the council, said, Men and 
brethren, I have lived in all good conscience 
before God until this day. 


Revised Version. 

30 But on the morrow, desiring to know 
the certainty, wherefore he was accused of 
the Jews, he loosed him, and commanded 
the chief priests and all the council to 
come together, and brought Paul down, 
aDd set him before them. 

23 And Paul, looking stedfastly on the 
council, said, Brethren, I have lived be¬ 
fore God in all good conscience until this 





Acts 23:2-5.] 


PAUL BEFORE THE COUNCIL. 


285 


claim to have lived without sin, see 1 Tim. 1:15; but he had not been guilty 
of teaching men contrary to law, nor had he so conducted himself as a Hebrew 
citizen that his example would lead others to despise their law. Thus he 
met their charge with a flat denial, see Acts 21: 28. 

2. the high priest Ananias commanded ... to smite him on the 
mouth] This was a judicial and symbolic mode of silencing what was 
deemed an improper speaker, and in keeping with Oriental customs. Thia 
Ananias is not to be confounded with Annas of Acts 4 : 6. Ananias was the 
son of Nebedaeus, and was appointed high priest by Herod of Chalcis in 48 
a.d. He was violent, gluttonous and cruel. He had been arrested and sent 
to Rome for trial 52 a.d., but was acquitted and some say returned to his 
office of high priest, though others doubt this. He was assassinated about 
ten years later by the Sicarii for his injustice and cruelty. Morier in his 
travels in Persia tells of persons who had spoken their minds too freely in 
that country, and were smitten on the mouth with a shoe. See John 18 : 22. 

3. God shall smite thee, thou whited wall] Literally, “God is 
about to smite thee.” Was this (1) an imprecation, or (2) the inconsiderate 
speech of a man under great excitement, or (3) was it a prediction or declar¬ 
ation of a future event ? Each of these three views has strong supporters. 
Probably the greater number of modern writers incline to the second view. 
Others hold that it was a declaration of punishment surely awaiting this man, 
and all who were guilty of such injustice. The strict rendering of the Greek 
favors the latter view. The “ whited wall ” is the reflection of a stronger 
figure used by the Lord, “ whited sepulchre,” Matt. 23 : 27. Paul sets forth 
the specific points of the injustice: “sittest thou to judge me according to 
the law, and commandest me to be smitten contrary to the law ?” The spirit 
of the Mosaic law forbids one to be condemned unheard. 

4. Revilest thou God’s high priest ?] Paul was reproved and called 
to order apparently by some on-lookers, and not by officials of the court. 
This freedom of speech and act is common in Oriental courts. The judge 
will converse with a prisoner, and the prisoner talk to the judge, and by¬ 
standers, officers, witnesses and guards will freely discuss the statements and 
actions of a case in court as it progresses, until the confusion and clamor may 
equal that of the noisy street brawls or the shouts at the landing-places of 
steamers. Ananias was called “God’s high priest” by those who stood by, 
either because he merely occupied the place of God’s representative or because 
they believed he was of God’s appointment. See Deut. 17 : 8-13. 

5. I wist not,. . . that he was the high priest] Or, “I knew not 


Common Version. 

2 And the high priest Ananias command¬ 
ed them that stood by him to smite him on 
the mouth. 

3 Then said Paul unto him, God shall smite 
thee, thou whited wall: for sittest thou to 
judge me after the law, and commandest 
me to be smitten contrary to the law? 

4 And they that stood by said, Revilest 

thou God’s high priest? ... 

5 Then said Paul, I wist not, brethren, that 


Revised Version. 

2 day. And the high priest Ananias com¬ 
manded them that stood by him to smite 

3 him on the mouth. Then said Paul unto 
him, God shall smite thee, thou whited 
wall: and sittest thou to judge me accord¬ 
ing to the law, and commandest me to be 

4 smitten contrary to the law? And they 
that stood by said, Revilest thou God’s 

5 high priest ? And Paul said, I knew not, 








286 


A COMMENTARY ON THE ACTS. 


[Acts 23:5. 


. . . that he is high priest.” These words have been variously explained. 
But all the explanations of value can be reduced to three: 1 . He spoke 
hastily, and did not consider, reflect or think of the fact that he was speaking 
to the high priest. This implies that he lost his temper and spoke in a pas¬ 
sion, and then withdrew his words. So substantially say Bengel, Ewald, 
Gloag, Hackett, Howson, Morus, Neander, Olshausen, Schaft; Spence, Wet- 
stein, and Wordsworth. 2. He was not aware or did not perceive that it was 
the high priest; either because of some supposed imperfect sight, or from 
lack of official robes or position, or from frequent changes in that officer at 
that period, and Paul’s absence from Jerusalem. So suppose Alford (but 
with hesitation), Abbott, Beza, Chrysostom, Clarke, Cyprian, Doddridge 
(doubtfully), Eichhorn, Farrar, Lange(?), Plumptre, Pulpit Commentary, 
Taylor, and Whedon. 3. Paul did not regard the speaker as high priest; 
either because he was a Roman puppet, and not of God’s appointment nor 
of his people’s, or had forfeited the office, or the office had ceased. So urge 
Alexander, Augustine, Barnes, Calvin, Erasmus, Gill, Greswell, Grotius, 
Jacobus, Meyer, Riddle, and Stier. It will be seen that able Biblical scholars 
hold to each of these views. 

Of the first view it must be conceded, as Meyer and Alexander urge with 
almost irresistible force, that the Greek verb for “wist not” or “knew not” 
does not have the sense of “did not think,” “consider” or “reflect,” and no 
satisfactory instance of such a meaning has been cited. Moreover, if that 
were the sense Paul intended, then it is impossible to see how he must not 
have intended wholly to recall his declaration of the punishment which such 
injustice would bring on Ananias and his class, though many who urge the 
first view hold that Paul did not retract this declaration: so Alford and older 
interpreters. It is quite difficult to believe, too, that a Spirit-led apostle like 
Paul, so eager to win the Jews whom he lovingly calls his brethren, could 
be betrayed into such an outburst of hot temper, and so far forget his stedfast 
purpose to witness for his Master even in Jerusalem—particularly when he 
relied upon the distinct promise of the Spirit to guide him. Then too this 
witness Jesus approved in this case, see v. 11. 

A careful study of the words and context will lead a judicial mind to feel 
that the second view does not suit the facts stated. For even if Paul failed 
to perceive the speaker to be in the position of the high priest, he still did 
recognize him as one of the rulers; for he expressly asks him, “ sittest thou 
to judge me according to the law, and commandest me to be smitten contrary 
to the law ?” That he did not recognize him as the presiding officer, yet did 
recognize him as a ruler, takes all the point out of his apology, and makes 
his citation, “Thou shalt not speak evil of the ruler of thy people,” Ex. 
22: 28, very lame, if not meaningless. Moreover, the various reasons offered 
to explain why Paul did not recognize the speaker, such as imperfect sight, 


Common Version. 


Revised Version. 


he was the high priest: for it is written, 
Thou shalt not speak evil of the ruler of thy 
people. 


brethren, that he was high priest: for it 
is written, Thou shalt not speak evil of a 







Acts 23: 6.] 


PAUL BEFORE THE COUNCIL. 


287 


lack of official robes in the presiding officer’s position, are pure conjectures. 
Paul did recognize him as judge, with power to make the order—an official 
order, usually uttered by the presiding officer of the council only (see “ What 
think ye ?” Matt. 26 : 66), and it would have been aside from prevailing cus¬ 
tom, if not disorderly, had it been given by any other. 

On the whole the third view, though not wholly satisfactory, seems prefer¬ 
able. Meyer and several others regard the words “ I knew not, brethren, 
that he was high priest,” as holy irony. “ It implies that he was obliged to 
regard a high priest who acted so unworthily as not a high priest.” Alex¬ 
ander says, “ Paul means to deny that Ananias was in any such sense high 
priest as to make him a violator of the law in Exodus.” The “objection to 
both ” the other “ solutions is that they suppose Paul to mean I did not know 
him, but I know him now, whereas the present tense («<mv) implies that his 
ignorance, from whatever cause arising, still existed. If the third view is 
accepted, then the words of v. 3 may be regarded as declaring a punishment 
soon to fall, “ God is about to smite thee,” and this came to pass within a 
few years, for Ananias was slain for his injustice and cruelty. Then too this 
reminding the council that Ananias was not high priest, whether they under¬ 
stood him to mean because of his Roman appointment or his forfeiture of the 
position, would naturally lead to a discussion between the Sadducees who 
favored Ananias, and the Pharisees who were of another party. This division 
led Paul to perceive the two factions in the council, as stated in v. 6. An 
incidental support of this view is the lack of the article (in the Greek) before 
high priest in v. 5, while the article is found before it in v. 2 and v. 4. That 
is, Paul does not know Ananias as “high priest” at all. It was also true 
that Ananias was not of God’s appointment, and the office of high priest had 
ceased, or rather had been fulfilled in Christ, who had offered himself as the 
great high priest; a truth, however, which Paul did not stop to present to 
the council. The council knew that the high priest then present had not 
been properly appointed according to their law, and this w r as sufficient for 
them to see the keen irony of Paul’s retort to the bystanders. Stier in an 
acute and candid discussion holds that Paul spoke as a prophet and had not 
reviled God’s high priest, but that God would make his words good ; nor was 
he ignorant of the law, which in fact required rulers to bear themselves 
worthily, as well as forbade others reviling them. He notes that Paul omits 
the first clause of the law, “ Thou shalt not revile the gods” (margin “judges”), 
and “ rebuked the inward hypocrisy of the whole council.” There is no direct 
retraction of his words; and were they wrong it would be unlike an apostle 
not to make a full and clear retraction, rather than leave us to infer it from 
an ambiguous apology or from an explanation so easily misunderstood. 

6. when Paul perceived that the one part were Sadducees, and the 


Common Version. 


Revised Version. 


6 But when Paul perceived that the one 
part were Sadducees, and the other Phari¬ 
sees, he cried out in the council, Men and 
brethren, I am a Pharisee, the son of a Phar¬ 
isee: of the hope and resurrection of the 
dead I am called in question. 


6 ruler of thy people. But when Paul per¬ 
ceived that the one part were Sadducees, 
and the other Pharisees, he cried out in 
the council, Brethren, I am a Pharisee, a 
son of Pharisees: touching the hope and 
resurrection of the dead I am called m 






288 


A COMMENTARY ON THE ACTS. 


Acts 23:7-9. 


other Pharisees] These words imply action at that moment of the mem¬ 
bers of the council revealing that they belonged to these two parties. The 
word “perceived” does not refer to some general knowledge that Paul had 
before, but to what he then saw. It is fair to infer that his remarkf re¬ 
specting the high priest, therefore, were the occasion of bringing out openly 
the party spirit in the council. Paul skillfully takes advantage of this fact, 
and boldly declares himself a Pharisee, “ a son of Pharisees,” that is, by a 
line of ancestors of that party, and holding their belief in respect to the 
resurrection of the dead, a doctrine which the Sadducees denied. His real 
offence was, so he implies, that he proclaimed the resurrection of Jesus 
Christ; the other charges were only accessories to or branches of the main 
one. 

7. there arose a dissension] The appeal of Paul was a keen stroke 
of legitimate strategy. The Sadducees included Ananias; they were the 
cold, aristocratic, scorning agnostics of their day. The Pharisees were 
mainly sincere in their unbelief of Christianity, as Paul himself had been, 
but they believed in their Scriptures, and had religious habits. His avowal 
threw the two parties into a sharp contention; “ the multitude,” or better 
“ the assembly,” was divided; the Greek word is that from which the English 
word schism comes. 

8. Sadducees say that there is no resurrection, neither angel, nor 
spirit] The Sadducees denied three things: 1, the resurrection, holding 
that the soul dies with the body; 2, the existence of angels; and 3, the exist¬ 
ence of spirits. They appear to have denied a future life, and all life dis¬ 
tinct from a material body; they accepted the books of Moses, but rejected 
the rest of the Old Testament and all oral law. They held that man had abso¬ 
lute moral freedom, and virtually denied an overruling Providence. They 
were worldly, caring little for religion. They dropped out of history soon 
after the first century of the Christian era. The Pharisees believed in a future 
life, the resurrection of the dead, and the existence of both angels and spirits. 

9. We And no evil in this man] The “dissension” grew fiercer, until 
there was a great clamor. The “ scribes ” chiefly belonged to the Pharisees’ 
party, and they copied, studied and interpreted the sacred writings. They 
“ strove ”; a strong word in Greek, meaning “ to fight it out ” or “ to con¬ 
tend fiercely,” saying, “ We find no evil in this man: and what if a spirit 
hath spoken to him, or an angel?” See Revised Version, which omits “let 
us not fight against God,” since the phrase is not found in four of the oldest 


Common Version. 

7 And when he had so said, there arose a 
dissension between the Pharisees and the 
Sadducees: and the multitude was divided. 

8 For the Sadducees say that there is no 
resurrection, neither angel, nor spirit: but 
the Pharisees confess both. 

9 And there arose a great cry: and the 
scribes that were of the Pharisees’ part arose, 
and strove, saying, We find no evil in this 
man: but if a spirit or an angel hath spoken 
to him, let us not fight against God. 


Revised Version. 

7 question. And when he had so said, there 
arose a dissension between the Pharisees 
and Sadducees: and the assembly was 

8 divided. For the Sadducees say that there 
is no resurrection, neither angel, nor 
spirit: but the Pharisees confess both. 

9 And there arose a great clamour: and 
some of the scribes of the Pharisees’ part 
stood up, and strove, sayrng, We find no 
evil in this man: and 'what if a spirit 





Acts 23 :10-12.] THE JEWS’ PLOT AND LYSIAS’ ORDERS. 


289 


Greek manuscripts, but may have been put in the margin from Acts 5:39, 
and thence drawn into the text. The reference to a spirit or angel speaking 
to Paul appears to be founded on his account of his conversion given to the 
crowd the day before. See Acts 22:7-10, 17-21. 

10. fearing lest Paul should have been pulled in pieces] Or, 
“ should be torn in pieces by them.” The Sadducees tried to seize and kill 
him; the Pharisees tried to rescue and protect him. The council itself 
became as bad as the mob of the day before in their hand-to-hand fight over 
Paul. Lysias knew Paul was a Roman citizen, and therefore felt specially 
responsible for his safety; so he ordered a company of soldiers to rush down 
quickly and rescue Paul by force, and to bring him into the “castle,” 
properly the “ fortress ” or “ barracks,” where he would be safe. 

11. the Lord stood by him] This was great comfort to Paul in his 
trial. The words of the Lord, “ Be of good cheer,” imply that Paul was 
discouraged, cast down, full of gloomy doubts in regard to the wisdom of his 
visit to Jerusalem after all. Note that there is no mention of any sympathy 
from the Christian Jews of Jerusalem in these trying hours. Then follow 
the Lord’s words implying approval of his conduct in Jerusalem. Is this 
consistent with the view that Paul lost his temper, and spoke a curse on the 
high priest instead of declaring the purpose of God ? It may be said that 
the Lord says only that as Paul had testified in Jerusalem, so he would also 
in Rome, without stating whether that testimony was approved or not. But 
the implication is, the witness was approved. He had brought gifts to the 
Jerusalem saints, and had witnessed for Jesus; so his mission there was not 
a failure, though it might seem so to the world and to Paul himself. 

Suggestive Applications. —1. True courage may spring from a good 
conscience and a good cause. 2. Worthy rulers command respect; unworthy 
ones deserve reproof. 3. The Christian may use prudence and skill in 
defence of himself and the truth. 4. Degenerate judges fall into strifes and 
fierce quarrels. 5. God may overrule pride, bigotry and anger to bring 
safety to his servants. 6. The civil power should protect the assailed Chris¬ 
tian. 7. God comforts his faithful servants. 


The Jews’ Plot and Lysias’ Orders. 23:12-25. 

12. the Jews banded together, . . . under a curse] To which sect 


Common Version. 

10 And when there arose a great, dissension, 
the chief captain, fearing lest Paul should 
have been pulled in pieces of them, com¬ 
manded the soldiers to go down, and to take 
him by force from among them, and to 
bring him into the castle. 

11 And the night following the Lord stood 
by him, and said, Be of good cheer, Paul: for 
as thou hast testified of me in Jerusalem, 
so must thou bear witness also at Rome. 

12 And when it was day, certain of the 
Jews banded together, and bound themselves 
under a curse, saying that they would 
neither eat nor drink till they had killed 
Paul. 


Revised Version. 

10 hath spoken to him, or an angel? And 
when there arose a great dissension, the 
chief captain, fearing lest Paul should be 
torn in pieces by them, commanded the 
soldiers to go down and take hinj by force 
from among them, and bring him into 
the castle. 

11 And the night following the Lord stood 
by him, and said. Be of good cheer: for 
as thou hast testified concerning me at 
Jerusalem, so must thou bear witness also 
at Rome. 

12 And when it was day, the Jews banded 
together, and bound themselves under a 
curse, saying that they would neither eat 


19 










290 


A COMMENTARY ON THE ACTS. 


[Acts 23:13-15. 


these Jews belonged is not said; but the inference is that they were in favor 
with the Sadducees who had so violently opposed Paul in the council. They 
bound themselves “ under a curse ” ; literally, “ anathematized themselves,” 
for it is the same Greek word that Paul uses in Horn. 9:3; 1 Cor. 12:3; 
16:22; and Gal. 1:8, 9, where the Revised Version reads “anathema,” 
though it reads “under a curse” here. The Greek for “ banded together” 
is one word, meaning a “ combination,” though in Acts 19:40 it is rendered 
“ concourse.” The pledge not to eat nor drink was a very ancient form of 
oath or vow; see 1 Sam. 14:24; 2 Sam. 3:35. 

13. more tliau forty ... made this conspiracy] Or, literally, “this 
swearing together.” It is not improbable that these “forty” were of the 
Sicarii or assassins, and also of the zealots, wild and fanatical parties of those 
times. Their plan was to enlist the “ chief priests and elders,” members of 
the council, in the plot; and they unblushingly propose it to them. These 
officials were to induce the council to request that Paul be brought again 
before them, to judge the case more exactly; then the conspirators would 
waylay and kill him. It is not distinctly said that the “ priests and elders,” 
nor the council, consented to this horrible plot; but it is clearly suggested that 
the former did join the conspiracy. Josephus says the zealots had conspired 
to assassinate Herod the Great, Antiq. 12:6, 2 and 15 :8, 3; and Mattathias, 
the founder of the Maccabaean dynasty, had assassinated an apostate Jew at 
Madin, 1 Macc. 2:24. Philo, an Alexandrian Jew, declared that it was 
right for any Jew to punish with his own hands those guilty of forsaking the 
orthodox worship of God; and that too without bringing them before a 
magistrate. 

15. we, . . . are ready to kill him] Here was a company of conspira¬ 
tors appealing to their spiritual rulers to sanction the secret slaying of a man, 
without conviction or trial: to strike him down in the most cowardly man¬ 
ner, without judge or jury. This would destroy even the form of justice and 
make judges a party to assassinations! These conspirators say, “ You need 
only appear to be seeking judicial investigation; the rest leave to us.” Zeal 
for religious parties rather than for religion, eagerness to advance a sect, 
as if that was promoting true Christianity, is not yet extinct. It takes 
more than great learning, a keen intellect, a head full of theology, a good 
logician, to perceive that zeal for religious parties is not Christianity; it 
takes a big heart full of love to God and love to man to see that truth in times 
of religious agitation. 


Common Version. 

13 And they were more than forty which 
had made this conspiracy. 

14 And they came to the chief priests and 
elders, and said, We have bound ourselves 
under a great curse, that we will eat nothing 
until we have slain Paul. 

15 Now therefore ye with the council signi¬ 
fy to the chief captain that he bring him 
down unto you to morrow, as though ye 
would inquire something more perfectly 
concerning him: and we, or ever he come 
near, are ready to kill him. 


Revised Version. 

13 nor drink till they had killed Paul. And 
they were more than forty who made this 

14 conspiracy. And they came to the chief 
riests and the elders, and said, We have 
ound ourselves under a great curse, to 

taste nothing until we have killed Paul. 

15 Now therefore do ye with the council 
signify to the chief captain that he bring 
him down unto you, as though ye would 
Judge of his case more exactly: and we, 
or ever he come near, are ready to slay 







Acts 23:16-20.] 


THE JEWS’ PLOT AND LYSIAS’ ORDERS. 


291 


10. Paul’s sister’s son ... told Paul] Nothing more is known of 
this sister nor ot the son. It is useless to make conjectures about them. 
Paul’s nephew seems to have heard of the plot, not by common rumor, for it 
was probably kept secret. The Greek word rather implies that he heard of it 
in some more direct way, as if he had overheard the conspirators or some 
Sadducees discussing it, or it had been told him by the guild of Pharisees. 
At once he gained admission to the fortress and told his uncle Paul. 

17. Bring* this young man unto the chief captain] Paul had been 
in charge of centurions, Acts 22: 25, and there was one easily at hand in the 
fortress. One was asked to take this young man to the Roman commander, 
“ for he hath something to tell him” ; some “important business” we would 
say. 

18. Paul the prisoner called me] The Roman officers were careful to 
treat Paul with kindness, for they now knew that he was a Roman citizen. 
Moreover, their previous treatment of him, when they thought he was only 
a Jew, exposed them to severe penalties of the law should Paul or his friends 
lodge a complaint against them. It was therefore wise policy for the officers 
to give the largest freedom possible to Paul, and to grant his friends free 
access to him. This will account for the readiness of the centurion to take 
the young man to his superior officer, and for the attention Lysias gave to 
the young man’s story, granting him a private interview. It is not necessary 
to suppose that Paul’s religious character and views moved him. It is not 
clear that he knew what or who Paul was in this respect. See Acts 22:29, 
30. 

20. as though they would inquire somewhat] Or, better, “ as though 
thou wouldest inquire somewhat more exactly concerning him,” R. V., fol¬ 
lowing the reading of four oldest manuscripts. But the common reading 
“ they ” is in closer harmony with the statement in v. 15, yet the Greek 
manuscripts are against it. Perhaps the inquiry was proposed to both 


Common Version. 

16 And when Paul’s sister’s son heard of 
their lying in wait, he went and entered in¬ 
to the castle, and told Paul. 

17 Then Paul called one of the centurions 
unto him , and said, Bring this young man 
unto the chief captain: for he hath a certain 
thing to tell him. 

' 18 So he tqok him, and brought him to the 

chief captain, and said, Paul the prisoner 
called me unto him, and prayed me to bring 
this young man unto thee, who hath some¬ 
thing to say unto thee. 

19 Then the chief captain took him by the 
hand, and went ivith him aside privately, and 
asked him, What is that thou hast to tell 
me? 

20 And he said, The Jews have agreed to 
desire thee that thou wouldest bring down 
Paul to morrow into the council, as though 
they would inquire somewhat of him more 
perfectly. 


Revised Version. 

16 him. But Paul’s sister’s son heard of 
their lying in wait, *and he came and 
entered into the castle, and told Paul. 

17 And Paul called unto him one of the cen¬ 
turions, and said, Bring this young man 
unto the chief captain: for he hath some- 

18 thing to tell him. So he took him, and 
brought him to the chief captain, and 
saith, Paul the prisoner called me unto 
him, and asked me to bring this young 
man unto thee, who hath something to 

19 say to thee. And the chief captain took 
him by the hand, and going aside asked 
him privately, What is that thou hast to 

20 tell me? And he said, The Jews have 
agreed to ask thee to bring down Paul to¬ 
morrow unto the council, as though thou 
wouldest inquire somewhat more exactly 


1 Or, having come in upon them, and he er* 
ten'ed &c. 








292 


A COMMENTARY ON THE ACTS. 


[Acts 23 : 21-23. 


parties, and the young man refers to that by Lysias only from courtesy to 
him. 

21. do not tliou yield unto them] Or, strictly, “ be not thou persuaded 
by them,” which shows the courteous tone of his request as it appears in the 
Greek. The word is elsewhere so translated ; see Luke 16:31; Acts 13:43: 
14:19; 18:4; 19:8, 26; 21:14, etc. The young man’s language here im¬ 
plies that the council had agreed to the base plot, or that he believed they 
would do so; and the action of Lysias in speedily getting Paul out of the 
city implies that the Roman believed so too. The parties were ready, 
and simply waited to get the needed consent of Lysias to put Paul in their 
way. It is possible that some of the Pharisees in the council who favored 
him had learned of the plot and reported it to the nephew, so that Paul 
might be aware of it. 

22. tell no man that thou hast shewed these things to me] Liter¬ 
ally, “ that thou hast brought to light these things before me,” implying that 
they were in the dark or hidden before. Now Lysias proposed to meet their 
plot by a plan which he wanted to keep hidden also. Moreover, he did not 
wish the Jews to suspect that his action was based on any knowledge of their 
plot; it was his privilege and duty to send a prisoner under such circum¬ 
stances to the governor at Caesarea. 

23. two centurions,. .. two hundred soldiers . . . horsemen . . . 
spearmen] Lysias knew the conspirators were 40 in number; that they 
would have sympathizers in and out of the council; how many he probably 
did not know. He must provide a strong escort, therefore. From Jerusalem 
to Caesarea was 68 miles according to a Roman itinerary, or 75 miles accord¬ 
ing to Josephus: Antiq. 13:11, 2; Wars , 1. Thus the military guard con¬ 
sisted of 200 foot soldiers, usually heavy-armed, 70 horsemen and 200 “spear¬ 
men” or light-armed footmen ;* in all 470 soldiers to conduct Paul safely to 
Caesarea, and to guard against any mob force of conspirators who might try 
to seize him from the soldiers and kill him. The third hour of the night 
would be about 9 o’clock in the evening: an early start to get Paul out of the 
reach of conspirators before daybreak. 


Common Version. 

21 But do not thou yield unto them: for 
there lie in wait for him of them more than 
forty men, which have hound themselves 
with an oath, that they will neither eat nor 
drink till they have killed him: and now 
are they ready, looking for a promise from 
thee. 

22 So the chief captain then let the young 
man depart, and charged him , See thou tell 
no man that thou hast shewed these things 
to me. 

23 And he called unto him two centurions, 
saying, Make ready two hundred soldiers to 
go to Cesarea, and horsemen threescore and 
ten, and spearmen two hundred, at the third 
hour of the night; 


Revised Version. 

21 concerning him. Do not thou therefore 
ield unto them: for there lie in wait for 
im of them more than forty men, who 

have bound themselves under a curse, 
neither to eat nor to drink till they have 
slain him: and now are they ready, look- 

22 ing for the promise from thee. So the 
chief captain let the young man go, charg¬ 
ing him, Tell no man that thou hast signi- 

23 fled these things to me. And he called 
unto him two of the centurions, and said, 
Make ready two hundred soldiers to go as 
far as Caesarea, and horsemen threescore 
and ten, and spearmen two hundred, at 


* The Greek word for spearmen is not in classical Greek, and is found only here in the 
New Testament. It means “ to take with the right hand.” One manuscript reads “ to 
throw with the right hand.” 









Acts 23:24-27.] 


PAUL SENT TO FELIX. 


293 


24. provide ... beasts] Some infer from this verse that the entire 
force was to be mounted on “ beasts ”—horses or mules; but the order was to 
provide beasts that they might set Paul thereon. The soldiers who were his 
special guards would require beasts as well as Paul, hence perhaps the order 
to provide “ beasts ” ; more than one. 

bring him safe unto Felix] Felix was formerly a slave in the house¬ 
hold of Antonia, the mother of Claudius Caesar. He was set free, and 
secured the position of procurator (governor) of Judaea 52 a.d. Tacitus 
says he had the power of a tyrant with the temper of a slave. He had three 
wives in succession—1, Drusilla, granddaughter of Cleopatra; 2, an un¬ 
known princess; 3, another Drusilla, daughter of Agrippa I. He was in¬ 
famous alike for lust and cruelty. Josephus accounts him one of the most 
corrupt and oppressive rulers that Rome ever sent to Judaea. He hired 
assassins to kill Jonathan, a high priest. He was deposed and sent to Rome 
for trial a.d. 60, but escaped punishment. Festus was appointed in his place. 

25. he wrote a letter] This was the formal and official explanation 
of why the prisoner was sent to the higher officer for trial. It was called 
elogium; in this case not an accusation, but rather a statement favorable to Paul. 

Suggestive Applications. —1. God’s providence protects his servant by 
exposing the plots of his enemies. 2. The basest of plots may be approved 
by sincere though misguided men. 3. Plots that are secret, crooked and 
desperate may usually be suspected as wrong. 4. Christians have a right to 
use all lawful means in their power to protect themselves. 5. Faith and 
works go together in all successful efforts for saving souls. 


Paul Sent to Felix. 23: 26-35. 

26. Claudius Lysias unto the most excellent governor Felix] This 
letter is Oriental in form. The writer places or, as we would say, signs his 
name at the beginning instead of at the end. The title “most excellent” 
given to Felix is the same that Luke gives to Theophilus, Luke 1: 3. He 
calls him “governor,” Greek rty^v, the term for propraetor of an imperial 
province, to distinguish him from the avOvnar os, or proconsul of a senatorial 
province, such as Sergius Paulus and Gallio, Acts 13 : 7, 8; 18 :12. But the 
title of Pilate and Felix was more exactly enirponos, procurator, yet loosely 
termed -nyepuov. The “ greeting” is also Oriental, see James 1:1; Acts 15 : 23. 
The letter was delivered to a centurion to hand to Felix. 

27. then came I . . . having understood that he was a Roman] 


Common Version. 

24 And provide them, beasts, that they may 
set Paul on, and bring him safe unto Felix 
the governor. 

25 And he wrote a letter after this manner: 

26 Claudius Lysias unto the most excellent 
governor Felix sendeth greeting. 

27 This man was taken of the Jews, and 
should have been killed of them : then came 
I with an army, and rescued him, having 
nnderstood that he was a Roman. 


Revised Version. 

24 the third hour of the night: and he bade 
them provide beasts, that they might set 
Paul thereon, and bring him safe unto 

25 Felix the governor. And he wrote a let¬ 
ter after this form: 

26 Claudius Lysias unto the most excel- 

27 lent governor Felix, greeting. This man 
was seized by the Jews, and was about to 
be slain of them, when I came upon them 
with the soldiers, and rescued him, 
having learned that he was a Roman. 






294 


A COMMENTARY ON THE ACTS. 


[Acts 23 : 28-31. 


Most adroitly does Lysias color his statement to cover his binding Paul to 
scourge him, and to convey the impression that he rescued him from the Jews 
because he knew Paul was a Roman; whereas he did not discover that Paul 
was a Roman until afterwards, when he was about to scourge him. This may 
be intentional, or it may be due to negligence; in either view it is incidental 
proof of the genuineness of the letter. A forger would scarcely have done 
this. 

28. I brought him forth into their council] Or, “ brought him down 
unto their council.” Compare Acts 22: 30. Lysias intended to show that 
the prisoner had been brought before the local court where the trouble 
occurred; a form which the Romans usually deemed prudent to observe. 

29. accused of questions of their law] More accurately, “ accused 
about questions of their law.” The Common Version represents the questions 
as the crimes of which Paul was accused, whereas the thought in the Greek 
is that Paul was accused of crimes relating to questions about their Mosaic 
law. This had nothing to do with questions relating to the Roman law. 
Then why send him to the Roman procurator ? Because 

30. the Jews laid wait for the man] Or, “ that there would be a plot 
against the man,” R. V., based on a different Greek reading supported by 
the Sinaitic and Alexandrian manuscripts. Notice that he passes over the 
squabble in the council when Paul was in danger of being torn in pieces, but 
declares his knowledge of the plot to kill him. This was sufficient ground 
for sending a Roman citizen where he might be expected to have a fair trial, 
according to Roman custom. The accusers were also ordered to accuse Paul 
before Felix. “Farewell” is omitted in the Revised Version, two manu¬ 
scripts, the Alexandrian and Vatican, not having it, though it is in the Sina¬ 
itic, and is retained by Tregelles. The custom of those times raises a strong 
presumption that it was in the letter, see Acts 15 : 29. 

81. brought him by night to Antipatris] This place, now Kefr- 
Saba, was over 40 miles from Jerusalem, and more than halfway to Caesarea. 
They would reach it early in the morning, and all danger of attack or pursuit 
from the conspirators would be over. The foot-soldiers, therefore, returned 


Common Version. 

28 And when I would have known the 
cause wherefore they accused him, I brought 
him forth into their council: 

29 Whom I perceived to be accused of ques¬ 
tions of their law, but to have nothing laid 
to his charge worthy of death or of bonds. 

30 And when it was told me how that the 
Jews laid wait for the man, I sent straight¬ 
way to thee, and gave commandment to his 
accusers also to say before thee what they 
had against him. Farewell. 

31 Then the soldiers, as it was commanded 
them, took Paul, and brought him by night 
to Antipatris. 


Revised Version. 

28 And desiring to know the cause where¬ 
fore they accused him, H brought him 

29 down unto their council: whom I found 
to be accused about questions of their 
law, but to have nothing laid to his 

30 charge worthy of death or of bonds. And 
when it was shewn to me that there 
would be a plot 2 against the man, I sent 
him to thee forthwith, charging his 
accusers also to speak against him before 
thee. 8 

31 So the soldiers, as it was commanded 
them, took Paul, and brought him by 

1 Some ancient authorities omit Tbrought him 
down unto their council. 2 Many an¬ 

cient authorities read against the man on 
their part, I sent him to thee, charging Ac. 

8 Many ancient authorities add Farewell. 





Acts 23:32-35.] 


PAUL SENT TO FELIX. 


295 


to Jerusalem ; the horsemen were sufficient to take Paul safely on to Felix. 
Thus far they had come by night. 

32. Oil the morrow they left] This may mean the day after they 
reached Antipatris; so Alford understands it. But as this was a forced 
journey, it is more natural to regard it as meaning the next day after leav¬ 
ing Jerusalem. If they had laid over a whole day at Antipatris it would 
have given time for the conspirators to swoop down upon them, and it would 
have been folly to send the troops back in such a case. 

33. delivered the epistle] The horsemen went on, and when they 
came to Caesarea, a journey of five or six hours from Antipatris, handed the 
letter and the prisoner over to Felix, and awaited his orders. 

34. he asked of what province lie was] Felix read the letter. In 
case a prisoner had to be sent on to the proconsul of Syria or to Rome, it was 
needful to know where he belonged; from which class of provinces, imperial 
or senatorial, he came. This was not stated in the letter. Compare similar 
questions of Pilate in respect to Jesus, Luke 23 : 6, 7. The officers in charge 
of the horsemen informed Felix that Paul was of Cilicia, an imperial prov¬ 
ince, hence the case was one for Felix to consider. 

35. kept in Herod’s judgment hall] Or, “palace/’ or strictly “prse- 
torium.” Promising to “ hear thy cause” meant that he would give his case 
formal examination when the accusers arrived. Felix ordered Paul kept in 
Herod’s prsetorium. This was built by Herod the Great for his own use, and 
in it his grandson Agrippa died, as related in Acts 12: 23 and by Josephus. 
Paul as a Roman citizen was given many privileges, and though under arrest 
he does not appear to have been committed to a common prison. Some part 
of Herod’s building may have been fitted up for detention of prisoners of 
state. Paul was guarded or detained by soldiers, and must await the slow 
processes of a trial. 

Suggestive Applications. —1. The world knows and cares little about 
the greatest religious questions. 2. Heathen governments notice religion 
only when it disturbs their ease. 3. The best civil government cares, how¬ 
ever, for its citizens. 4. A bad ruler may hear the case of a good man from 
selfish motives. 5. A Christian citizen is entitled to fair treatment from his 
government. 


Common Version. 

32 On the morrow they left the horsemen 
to go with him, and returned to the castle: 

33 Who, when they came to Cesarea, and 
delivered the epistle to the governor, pre¬ 
sented Paul also before him. 

34 And when the governor had read the let¬ 
ter, he asked of what province he was. And 
when he understood that he was of Cilicia; 

35 I will hear thee, said he, when thine ac¬ 
cusers are also come. And he commanded 
him to be kept in Herod’s judgment hall. 


Revised Version. 

32 night to Antipatris. But on the morrow 
they left the horsemen to go with him, 

33 and returned to the castle: and they, when 
they came to Caesarea, and delivered the 
letter to the governor, presented Paul also 

34 before him. And when he had read it, he 
asked of what province he was; and when 
he understood that he was of Cilicia, I 

35 will hear thee fully, said he, when thine 
accusers also are come: and he com¬ 
manded him to be kept in Herod’s 
1 palace. 


1 Gr. Proetorium. 





296 


A COMMENTARY ON THE ACTS. 


[Acts 24:1, 2. 


Paul Before Felix. 24:1-27. 

Analysis. —Paul for the third time makes his defence. His first defence 
was from the stairs leading to the fortress in Jerusalem, Acts 22 : 3-21; the 
second was before the council, Acts 23 :1-7 ; and the third before Felix. A 
fourth defence was made before Festus, when Paul appealed to Caesar, Acts 
25 :7—11; and a fifth before Agrippa, Acts 26 :1-32. In this third hearing, 
Paul is accused by Tertullus of sedition, heresy and profanation of the tem¬ 
ple, 24 :1-6 (Tertullus charges that Lysias forcibly interfered with the Jewish 
court, and sent the Jews to him); to these charges the Jews assent, vs. 7-9. 
Paul denies the charges, declaring that they cannot be proved, vs. 10-13. 
He frankly explains his belief, worship and conduct in Jerusalem, vs. 14-19, 
and challenges his accusers to tell of any wrong-doing by him, vs. 20, 21. 
Felix postpones the case; then, to please his wife, calls Paul to explain his 
religion, vs. 22-24; postpones decision again, hoping for a bribe, and leaves 
Paul a prisoner for two years. 

1. after live days Ananias . . . elders, and ... Tertullus] The five 

days may be counted from Paul’s arrival at Caesarea, so Wetstein, Lumby; 
or from his arrest in Jerusalem, so Morus, and Rosenmuller; or from his 
departure from Jerusalem, so Hackett, Howson, Meyer, Plumptre, and 
Spence; this last is more likely, as it points to the date in Acts 23:31. 
Ananias the high priest went down with a delegation of “ certain elders,” 
R. V., no doubt the Sadducsean members of the Sanhedrin, who were vexed 
because Lysias had rescued Paul from their hands, see Acts 23:10. Ter¬ 
tullus from his Latin name was an “ orator,” or strictly a rhetorician, hired 
by the accusers, for his knowledge of Roman rules and law and for his skill, 
to persuade Felix that Paul was dangerous to Rome. Some think Tertullus 
was employed because they suppose Latin was used in all the courts of the 
empire, as Valerius Maximus reports, and Howson holds this view. Others 
affirm that Greek was used occasionally at least in the courts of Rome, and 
even heard in the senate, so Dio Cassius and Suetonius declare; hence these 
proceedings were not probably in Latin, for in that case Paul’s reply would 
have been in that language, and the trial of Jesus before Pilate would have 
been in Latin also; a conjecture resting on too weak a foundation to be 
accepted. Indeed history tells us that the Roman efforts to enforce the use 
of Latin in law courts failed. Under the emperors Greek was permitted even 
in Rome itself. Tertullus is a form between Tertius and Tertullianus; the 
latter is the name of a noted Christian father. They “ informed the gov¬ 
ernor,” a legal phrase meaning that they presented formal charges against 
Paul. 

2. when he was called . . . Tertullus began to accuse him ] The 


Common Version. 

( 'iHAP. XXIV.—And after five days Ana- 
j nias the high priest descended with the 
elders, and with a certain orator named, Ter¬ 
tullus, who informed the governor against 
Paul 

2 And when he was called forth, Tertullus 


Revised Version. 

24 And after five days the high priest 
Ananias came down with certain elders, 
and with an orator, one Tertullus; and 
they informed the governor against Paul. 
2 And when he was called, Tertullus began 





Acts 24:3-5.] 


PAUL BEFORE FELIX. 


297 


Roman law required accusers to come face to face before the person they 
accused. Hence Paul “ was called,” that is, brought before Felix, before 
Tertullus began. Then he began his plea, as a prosecuting attorney would 
in American courts. The shrewd orator first compliments the judge or gov¬ 
ernor. The rules of his art were thus laid down by Cicero and other rhet¬ 
oricians. Felix was cruel, unjust, lustful, yet he had put down the brigands, 
robbers and assassins with energy. So Tertullus adroitly speaks of “ much 
peace,” and of “ evils corrected,” R. V., or strictly, according to the revised 
Greek text, “reforms” or “improvements.” This might be said perhaps by 
some stretch of charity; though within two years after, Felix was called to 
Rome and violently accused by the Jews of the worst acts of misgovernment, 
and only escaped punishment by the influence of his brother Pallas, who was 
high in the counsels of the emperor Nero, see Josephus, Antiq . 20: 8, 10. 
The introduction as a whole was therefore overdrawn and fulsome—a trick 
of the hired advocate to gain his case. “ By thy providence” means “ by thy 
forethought” or “foresight.” So they had on coins and medals “the prov¬ 
idence of Caesar.” 

4. hear us of thy clemency a few words] Literally, “ hear us con¬ 
cisely in thy gentleness.” The speaker identifies himself with the accusers, 
as he is pleading their case. The allusion to “ clemency,” or strictly “ gen¬ 
tleness” or “ fairness,” in Felix was flattery j Felix was noted for his severity 
and readiness to take bribes. The phrase “a few words” is one word, an 
adverb in Greek, meaning “ briefly,” “ concisely.” 

5. we hare found this man a pestilent fellow'] Tertullus shrewdly 
puts first the charge of sedition ; Paul as a disturber of the peace, a plague. 
This was a charge the Roman governor must recognize. The phrase “ we 
have found” was meant to imply that the Jews had taken some pains to look 
into the conduct of the person, and to uncover and detect his evil designs. 

a mover of sedition] Or, “of insurrections” according to a revised 
reading. Notice the charge is not that he stirs up insurrection among the 
Gentiles, but among the Jews only; yet this he does among all Jews 
“ throughout the world,” a common phrase then in use to designate the 
whole Roman empire. The Jews were very turbulent in those times, and 
insurrections among them frequent, so this point would be a forcible one 
with a Roman governor. This more exactly specifies what was included in 


Common Version. 

began to accuse him ,, saying, Seeing that by 
thee we enjoy great quietness, and that very 
worthy deeds are done unto this nation by j 
thy providence, 

3 We accept it always, and in all places, 
most noble Felix, with all thankfulness. 

4 Notwithstanding, that I be not further 
tedious unto thee, I pray thee that thou 
wouldest hear us of thy clemency a few 
words. 

5 For we have found this man a pestilent 
fellow, and a mover of sedition among all 
the Jews throughout the world, and a ring¬ 
leader of the sect of the Nazarenes: 


Revised Version. 

to accuse him, saying, 

Seeing that by thee we enjoy much 
peace, and that by thy providence evils 

3 are corrected for this nation, we accept 
it in all ways and in all places, most ex- 

4 cellent Felix, with all thankfulness. But, 
that I be not further tedious unto thee, I 
intreat thee to hear us of thy clemency 

5 a few words. For we have found this 
man a pestilent fellow, and a mover of 
insurrections among all the Jews through¬ 
out Uhe world, and a ringleader of the 


1 Gr. the inhabited earth. 






298 


A COMMENTARY ON THE ACTS. 


[Acts 24:6, 7. 


the general charge of “pestilent fellowit tells how in their view he dis¬ 
turbed the peace of the people, and to what extent he did it. 

ringleader of the sect of the Nazarenes] Or, “of the heresy of the 
Nazarenes,” see v. 14. Tertullus shrewdly attempted to show that the real 
offence of Paul in the eyes of the Jews was also a crime against the Roman 
law. His argument is that Paul as ringleader of the Nazarenes stirs up 
strifes among the Jews and puts them in a turbulent state among themselves, 
not that he turned them against the Romans. “Nazarenes” was here used 
as a term of reproach for Christians; the term is still in use among Moslems 
and some Jews. This was an old charge at Thessalonica, and before Gallio, 
Acts 17:7; 18:12-16. 

6. to profane the temple] Notice; the Jews modified their original 
charge of actually having defiled the temple, Acts 21: 28, to the charge of 
having attempted to defile or profane it. For “gone about” is an old English 
phrase meaning “ assayed ” or “ attempted ” to do a thing. 

whom we took] The words seem to imply that the Jews arrested Paul 
in a lawful and orderly way. Tertullus artfully disguises the disorderly and 
riotous conduct of the crowd in and about the temple; or, possibly his words 
refer to their taking him when Lysias brought Paul before the council. If 
that is his meaning, then he wholly omits their previous tumult and disor¬ 
derly seizure of Paul. The last clause of v. 6, the whole of v. 7 and the first 
clause of v. 8 are placed in the margin of the Revised Version, as of doubtful 
authority. The weight of external evidence is against their insertion in the 
text; as they are not found in the Sinaitic, Vatican or Alexandrian manu¬ 
script. But the weight of internal evidence is in favor of their retention in 
the text. The words are recognized by one ancient manuscript, and by the 
Syriac and Vulgate versions, and by Chrysostom. The context seems to call 
for some statement of the kind, as Alford admits, though he places the words 
in brackets; and they have been omitted by Mill, Griesbach, Lachmann, 
Tischendorf, and Westcott and Hort. Some particular internal evidence for 
the passage will be noted below. If the passage is genuine, Tertullus goes 
on to state that the Jews would have judged him by their law; which is 
partly true as to their purpose, but untrue as to fact, since their court fell 
into an open quarrel over him, and became a mob ready to tear Paul in 
pieces. 

7. Lysias came ... and with great violence] This charge would be 
a natural one for the Jews to make, in order to cover their own tumultuous 
acts or excuse them, and to imply that the case was one which did not call 
for Roman interference. They probably were not aware that Lysias had 
informed Felix that Paul was a Roman citizen. The aim of this argument 
(if these words belong to the text) is to have Felix deliver Paul over to them 


Common Version. 


Revised Version. 


6 Who also hath gone about to profane the 
temple: whom we took, and would have 
judged according to our law. 

7 But the chief captain Lysias came upon 
vs, and with great violence took him away 
out of our hands, 


6 sect of the Nazarenes: who moreover as¬ 
sayed to profane the temple: on whom 





Acts 24:8-10.J 


PAUL BEFORE FELIX. 


299 


to be tried. This they tried to persuade Festus to do two years later, and 
apparently with success, and to escape their hands Paul finally appealed to 
Csesar. The facts are here adroitly put so as to amount to a misrepresent¬ 
ation ; the conduct of the Jews is made to appear in better light than that 
of Paul or Lysias, as no doubt Tertullus was led to represent it at the sug¬ 
gestion of the Jewish priests and elders. 

8. by examining of whom thyself mayest take knowledge] The 
disputed clause in the text ends with “ commanding his accusers to come 
unto thee.” This Lysias actually did after he had sent Paul safely beyond 
their reach. Who is the person from whom Tertullus proposes to have Felix 
gain the full facts in the case? The Common Version leads the reader to 
think it might be of Paul's accusers or of Lysias. In Greek, however, the 
pronoun is not plural but singular, hence it must refer either to Paul or to 
Lysias. The Revised Version, by omitting the preceding clauses as spurious, 
makes it refer to Paul. But for Tertullus gravely to assert that Felix could 
gain full or exact knowledge of the facts from the person he had accused 
of being a “ pestilent fellow,” “ a mover of insurrections,” would be prepos¬ 
terous. Some have suggested that “examining” meant “by scourging.” 
While it is a legal term, the Greek word means, as Meyer observes, an ordi¬ 
nary judicial inquiry, and rarely if ever by scourging. This therefore is 
indirect internal evidence that the omitted clauses of the Revised Version 
belong in the text, and that Lysias was the person from whom Tertullus 
wished Felix to gain the facts. Notice also that Felix postponed the case 
to hear from Lysias, see v. 22. By questioning the chief captain Felix could 
learn the truth about the things of which the Jews accused Paul. That 
would be natural for Tertullus to say ; for a Roman governor would have con¬ 
fidence that a Roman captain would not be biased at least in favor of the Jews. 

9. the Jews . . . assented] Or, “joined in the charge,” so the amended 
Greek reading. It was more than assent on their part. They unitedly ac¬ 
cused or attacked Paul, and declared in a judicial way that all Tertullus had 
said was true. They were supporting their advocate as if they were witnesses 
affirming the charges. But Roman law did not admit them as witnesses; 
they were accusers. 

10. Paul, after that the governor] Or, “And when the governor 


Common Version. 

8 Commanding his accusers to come unto 
thee: by examining of whom thyself may¬ 
est take knowledge of all these things, 
whereof we accuse him. 

9 And the Jews also assented, saying that 
these things were so. 

10 Then Paul, after that the governor had 
beckoned unto him to speak, answered, For¬ 
asmuch as I know that thou hast been of 
many years a judge unto this nation, I do 
the more cheerfully answer for myself: 


Revised Version. 

8 also we laid hold: 1 from whom thou wilt 
be able, by examining him thyself, to take 
knowledge of all these things, whereof 

9 we accuse him. And the Jews also joined 
in the charge, affirming that these things 
were so. 

10 And when the governor had beckoned 
unto him to speak, Paul answered, 

Forasmuch as I know that thou hast 
been of many years a judge unto this 
nation, I do cheerfully make my defence: 

1 Some ancient authorities insert and we 
would have judged him according to our law. 

7 But the chief captain Lysias came , and with 

great violence took him away out of our hands , 

8 commanding his accusers to come before thee. 






300 


A COMMENTARY ON THE ACTS. 


[Acts 24 :11,12. 


had beckoned unto him to speak, Paul answered,” which is better than the 
Common Version. The accusers had presented their side, so the Roman 
procurator Felix “beckoned” to Paul to make his defence. “Beckoning in 
the East,” writes Dr. Post of Beirut, “ is done in a way quite opposite to that 
of the West. The hand is turned with the palm downward, and either the 
forefinger alone or more commonly all the fingers are waved downward by 
flexing them upon the palm. In beckoning from a great distance the whole 
hand is flexed downward on the wrist, and made to describe a kind of pawing 
motion in the air. In giving permission to speak, the motion would probably 
have been an outward and upward wave of the hand, with the palm at first 
directed inward and then upward. In waving a person away, the motion of 
beckoning to him is reversed, the palm being downward as before, but the 
fingers at first in a state of flexion are extended, or the whole hand is ex¬ 
tended from the wrist. The motions of both beckoning and waving away, 
if extreme, involve the whole arm from the shoulder, and even the whole 
trunk.” * 

thou hast been of many years a judge] Some have said this was 
flattery or exaggeration, since Felix had succeeded Cumanus in 52 or 53 
A.D., and it was then 58 or 59 a.d., or only six years. But this was longer 
than usual; and moreover Tacitus expressly states ( Annal . 12:54) that Felix 
had been joint procurator with Cumanus, a fact omitted by Josephus. Paul 
uses a similar term (but not the same in Greek) in v. 17. The “years” were 
enough to give Felix a clear knowledge of the state of affairs among the 
Jews. As such familiarity with Jewish religion and affairs was needful to 
understand the motive of the Jews in prosecuting the apostle, he could there¬ 
fore honestly say, on that account, he cheerfully made his defence before 
Felix, who had this knowledge. 

11. twelve days since I went up to Jerusalem] Notice the better 
order and reading of the Revised Version. The thought is, Since thou (from 
thine office, residence among, and knowledge of affairs) canst know well that 
not more than twelve days since I went up worshipping (that is, in order to 
worship) in Jerusalem. Thus Paul skillfully asserts that his conduct for 
twelve days only is to be examined, and that his purpose in going up to 
Jerusalem was to worship; presumptive evidence against the charge that he 
had attempted to profane the temple. The twelve days may be counted thus : 
1, Paul reaches Jerusalem; 2, meets James; 3, undertakes the Nazirites’ 
vow; 4 to 7, the seven days broken by arrest on seventh day; 8, before 
council, and started for Caesarea, and five days after, counting the eighth, 
would make the hearing on the twelfth day. 

12. neither found me in the temple . . . raising up the people] 
Literally, “ or stirring up a crowd,” “ either in the synagogues or in the city.” 


Common Version. 


Revised Version. 


11 Because that thou mayest understand, 
that there are yet but twelve days since I 
went up to Jerusalem for to worship. 

12 And they neither found me in the 


11 seeing that thou canst take knowledge, 
that it is not more than twelve days since 

12 I went up to worship at Jerusalem: and 
neither in the temple did they find me 


Sunday-School World , vol. xxv. p. 79. 







Acts 24:13,14.] 


PAUL BEFORE FELIX. 


301 


Paul flatly denies the charges. He was not found, literally “ discoursing ” or 
“discussing” even in the temple, much less attempting to profane it. Nor 
did they find him literally “ making a stopping of a crowd,” or, as Alex¬ 
ander renders it, “ making a gathering of a mob,” “ either in the synagogues, 
or throughout the city,” the only places where the thing could be done. Is 
there a half-suppressed hint that the Jews had been guilty of both these 
things ? 

13. Neither can they prove the things] Or, “prove to thee the 
things,” etc., as a Revised text reads. Paul challenges his accusers to prove 
any of the charges they made against him. Pie declares that they cannot do 
it. Under Roman or Mosaic law the charges must be proved by two or more 
credible witnesses, and could not rest on the many and noisy assertions of the 
accusers. 

14. this I confess unto thee] Felix might have been ready to ask, 
What then is the cause of all this strife ? How do you account for it ? What 
about this Nazarene sect? Paul frankly meets this. He is not a profaner of 
temples; he worships God, the God of his fathers the Jews, but “ after the 
way which they call heresy ” or “sect” (as in A. V.; since there is no 
article in the Greek). The Greek word is the same for “ heresy ” and “ sect,” 
and is from a stem primarily meaning “ to take,” then “ a choice,” hence a 
“ party ” or a “ school,” as in philosophy. The Stoics, Epicureans and Peri¬ 
patetics were eupe'o-eis, “ heresies,” “ sects.” So the Sadducees and Pharisees 
were “heresies” or “sects” in the strict sense of the term. Thus the Jews 
used it to designate them, but not in an offensive sense; see Acts 5:17; 
15:5; also 26:5. It seems however to have been used also in an offensive 
sense; see Acts 28: 22. Paul used it to designate the unchristian divisions 
in the Corinthian church, and among Christians generally, 1 Cor. 11:19; 
Gal. 5:20. Peter however prefixes “ destructive ” to designate the bad 
character of the “ heresies,” literally “ heresies of perdition,” 2 Pet. 2:1, 
R. V. But Paul does not admit that his way of worship is a real heresy, for 
he declares “ so serve I the God of our fathers, believing all things,” liter¬ 
ally, “ which have been written throughout the law and the prophets.” The 
Revised Version might mislead the reader to think that Paul said he believed 
all things according to law and which were written also in the prophets; that 
is, all the law which the prophets had approved. What he means to say is 
that he believes everything throughout the law and the prophets, the entire 
Jewish Scriptures. Grammatically the phrase may be rendered “according 


Common Version. 

temple disputing with any man, neither 
raising up the people, neither in the syna¬ 
gogues, nor in the city: 

13 Neither can they prove the things 
whereof they now accuse me. 

14 But this I confess unto thee, that after 
the way which they call heresy, so worship I 
the God of my fathers, believing all things 
which are written in the law and in the 
prophets: 


Revised Version. 

disputing with any man or stirring up a 
crowd, nor in the synagogues, nor in the 

13 city. Neither can they prove to thee the 

14 things whereof they now accuse me. But 
this I confess unto thee, that after the 
Way which they call J a sect, so serve I 
the God of our fathers, believing all 
things which are according to the law, 
and which are written in the prophets: 

1 Or, heresy 







302 


A COMMENTARY ON THE ACTS. 


[Acts 24:15-17. 


to the law,” etc., as in the Revised Version ; but it agrees better with the con¬ 
text, and the construction of the whole clause, to render it as stated. So 
Meyer and others hold. 

15. hope . . . which they • . • allow, ... a resurrection] Or, 
“having hope toward God, which these also themselves look for [or accept], 
that there shall be a resurrection both of the just and unjust,” R. V. As 
Paul’s accusers were probably Sadducees, it is better to render the clause 
“which they themselves receive” or “accept.” That is, the Sadducees did 
not count the Pharisees heretics, but they admitted or accepted them as true 
and sincere Jews. Thus they themselves allowed or tolerated the doctrine 
of resurrection, though personally they did not believe it. Notice the 
Revised Version omits “ of the dead.” The words are not necessary to give 
the thought. Paul mentions this fact, not so much, apparently, to adhere to 
this view which irritated Ananias, as to show Felix that the doctrine was 
not anything new, but one which Ananias and his party had long recognized 
and allowed. He did not hold to the annihilation of the wicked. 

16. to have ... a conscience void of offence] The Greek word for 
“ exercise ” is an athletic and medical term, meaning “ to practice ” or “ to 
strive hard ” to do a thing, to train one’s self in a thing. Paul tried honestly 
to obey his conscience, even when it led him to persecute Christians. But it 
was not then enlightened as it should have been. He resisted the truth; 
he did it conscientiously; but even this made him exclaim, “Christ Jesus 
came into the world to save sinners; of whom I am chief,” 1 Tim. 1:15. 
Though he labored so hard “to have a conscience void of offence toward 
God and men alway,” R. V., yet when Jesus appeared to him he was con¬ 
scious that he was a great sinner. What he meant to affirm was that 
he was no malcontent or fanatic, but one who sincerely and peacefully 
served (including worship) the God of his fathers. He had no new God, 
no new religion, but only the true spiritual worship taught in their old 
Scriptures. Whether Jesus of Nazareth was the Christ was a question of 
interpretation of Jewish prophecies, and one with which the Roman ruler 
had nothing to do, so Paul does not touch it. 

17. after many years I came to bring alms] Or, literally, “after 
several years.” This is indefinite; so whether Paul referred to the four or 
five years between this and his former visit to Jerusalem, as Meyer supposes, 
or to the longer period from the time he resided in Jerusalem and left for 
Damascus, cannot be certainly said. The important fact is that he now came 
ro bring funds that had been collected in foreign parts to be given for the 


Common Version. 

15 And have hope toward God, which they 
themselves also allow, that there shall be a 
resurrection of the dead, both of the just 
and unjust. 

16 And herein do I exercise myself, to 
have always a conscience void of offence 
toward God, and toward men. 

17 Now after many years I came to bring 
alms to my nation, and offerings. 


Revised Version. 

15 having hope toward God, which these 
also themselves 1 look for, that there shall 
be a resurrection both of the just and un- 

16 just. Herein do I also exercise myself 
to have a conscience void of offence toward 

17 God and men alway. Now after some 
years I came to bring alms to my nation, 


1 Or, accept 








Acts 24:18-21.] 


PAUL BEFORE FELIX. 


303 


poor Jews in Palestine. A man on sucTi an errand showed a benevolent, not 
a schismatic or turbulent, spirit. Moreover, he came also to bring or make 
offerings; different from the alms, and distinctively a devout act. He could 
have, therefore, no purpose to profane the temple, as his accusers charged. 

18. Jews from Asia found me purified in the temple] Or, “ amidst 
which they found me,” etc., R. V. Felix knew the customs of the Jewish 
religion, and would readily see the force of this statement. Notice the 
changed order of the words in the He vised Version. Paul was engaged in 
making offerings, or arranging for them possibly, and was “purified,” that 
is, ceremonially clean according to the law for the Nazirite and for the tem¬ 
ple. See Num. 6: 3-8. He was- not with a crowd, or making any disturb¬ 
ance; “ but certain Jews from Asia” (were there), so runs the order of the 
sentence in the Revised Version, following the order in the Greek more 
closely than the Common Version. The “they” refers forward to the Jews 
of Asia in the Revised Version, and the sentence is intentionally elliptical. 
It conveys the impression that the Asiatic Jews were responsible for the 
tumult without definitely saying so, for they are not in court. 

19. ought to have been here] They made the complaint on which he 
was seized ; they “ ought to have been here ... to make accusation,” R. V. 
Why are these others in their place here? These did not see the act. The 
point of this plea is that Ananias and the elders were not his real accusers, 
but the Jews from Asia, who failed to appear against him. Hence under the 
Roman law that the accusers should meet the accused face to face on trial, 
it was not lawful to proceed until these accusers from Asia came. As they 
had not come when notified by Lysias, it was fair to infer that they had no 
case against him. But Paul did not propose to ask Felix to clear him on a 
mere technicality of the law. 

20. let these . . . here say, if they have found any evil] Or, “ let 
these men themselves say what wrong-doing they found, when I stood before 
the council.” They were not competent to accuse him of wrong-doing in the 
temple. Ananias was not there at the time; the Asiatic Jews were. But 
they could say what wrong he had done in the council (for they were pres¬ 
ent then), and could tell why the wrangle arose there which caused Lysias to 
rescue Paul out of their hands. 

21. Except . . . for this one voice, • • • Touching the resurrection] 


Common Version. 

18 Whereupon certain Jews from Asia 
found me purified in the temple, neither 
with multitude, nor with tumult. 

19 Who ought to have been here before 
thee, and object, if they had aught against 
me. 

20 Or else let these same here say, if they 
have found any evil doing in me, while I 
stood belore the council, 

21 Except it be for this one voice, that I 
cried standing among them, Touching the 
resurrection of the dead I am called in ques¬ 
tion by you this day. 


Revised Version. 

18 and offerings: 1 amidst which they found 
me purified in the temple, with no crowd, 
nor yet with tumult: but there were cer- 

19 tain Jews from Asia—who ought to have 
been here before thee, and to make accu- 

20 sation, if they had aught against me. Or 
else let these men themselves say what 
wrongdoing they found, when I stood 

21 before the council, except it be for this 
one voice, that I cried standing among 
them, Touching the resurrection of the 
dead X am called in question before you 

| this day. 

i Or, in presenting which 






304 


A COMMENTARY ON THE ACTS. 


[Acts 24:22, 23. 


This act he had already confessed, and had shown that it was consistent with 
Jewish law and custom. He now virtually declares that this declaration of 
his belief in the resurrection led to the tumult in the council, and challenges 
his accusers to show any wrong-doing on his part, unless they count that 
wrong. 

22. Felix ... deferred them] Notice that “heard these things” is not 
in the oldest manuscripts, and is omitted in the Revised Version. The 
narrative leads us to infer that his accusers were unable to answer, or that 
Felix cut the matter short, seeing, like Gallio, that it was a question of Jew¬ 
ish religion which lay at the bottom of this accusation. For Felix had a 
more accurate or “ exact knowledge concerning the Way,” a title for the 
Christians. See Acts 16:17; 18: 26; 19: 9, 23; 24:14. Jesus had said, “ I 
am the way,” John 14 : 6. 

When Lysias . .. shall come down, I will know] Or, “ I will deter¬ 
mine your matter,” R. V. This postponement to hear from Lysias favors 
the genuineness of the clause in v. 7, though it may have been a mere excuse 
on the part of Felix. He had decided, no doubt, that justice to Paul re¬ 
quired a discharge; yet this would seriously offend the Jews, so he simply 
deferred or postponed the case. His declaration “I will know the utter¬ 
most,” or “I will determine” as the R. V. reads, does not fully represent the 
Greek Siaywo-oficu, “ knowing through ” or “ knowing through and through.” 
It is the verb from which the English medical term diagnosis comes. In a 
secondary sense it might mean “ to know to the end,” and hence to deter¬ 
mine ; but this is not the primary idea. Felix intended to keep the case 
open, unless Paul’s friends closed it by giving money. See v. 26. 

23. lie commanded a centurion to keep Paul] Or, literally, “ having 
ordered the centurion that he be guarded, and have remission (from bonds), 
and to forbid none of his own (friends) to serve him.” The word for “come” 
is not in the older manuscripts. Felix detained Paul, but not in prison or 
bound to one place. He was under custodia militaris —military custody. 
There was a further form of legal custody known to the Romans, when some 
magistrate or well-known person received an accused person and became 
responsible for his return to court when wanted. This was similar to “ being 
out on bail ” in our courts. The “ centurion ” seems to refer to some par¬ 
ticular one, probably one of those who brought Paul from Jerusalem. Paul 
had friends in Caesarea, for Philip the evangelist lived there, Acts 21:8. 
Trophimus, Aristarchus and Luke may also have been there, Acts 21:29* 
27:2. 


Common Version. 

22 And when Felix heard these things, 
having more perfect knowledge of that way, 
he deferred them, and said, When Lysias the 
chief captain shall come down, I will know 
the uttermost of your matter. 

23 And he commanded a centurion to keep 
Paul, and to let him have liberty, and that 
he should forbid none of his acquaintance 
to minister or come unto him. 


Revised Version. 

22 But Felix, having more exact knowl¬ 
edge concerning the Way, deferred them, 
saying, When Lysias the chief captain 
shall come down, I will determine your 

23 matter. And he gave order to the cen¬ 
turion that he should be kept in charge, 
and should have indulgence; and not to 
forbid any of his friends to minister unto 
him. 






Acts 24 : 24, 25.] 


PAUL BEFORE FELIX. 


305 


24. Felix came with his wife Drusilla] Literally, “Felix arrived 
with Drusilla, his wife.” This implies that Felix went away from Caesarea, 
his place of residence, and returned with his wife Drusilla, who was a 
Jewess. Felix had three wives, according to the Latin historian Suetonius. 
Tacitus says one wife of Felix was a Drusilla, daughter of a Numidian king 
and granddaughter of Antony and Cleopatra. Josephus says Felix married 
a Drusilla, daughter of Herod Agrippa and great-granddaughter of Herod 
the Great. Antiq. 20: 7, 1, 2. This Drusilla was betrothed in childhood to 
Antiochus Epiphanes, who refused to become a Jew, so she was married to 
Azizus king of Emesa, who consented to become a Jew. Felix admired her 
beauty, and by the help of Simon of Cyprus, a sorcerer (possibly the same as 
Simon of Acts 8:24), persuaded her to forsake Azizus and marry him. 
Felix may have brought Drusilla home for the first time while Paul was 
detained in Caesarea. Drusilla and her son by Felix were killed by an erup¬ 
tion of Vesuvius about 20 years later, 79 a.d. The account of Drusilla by 
Josephus agrees with the statement of Luke. There is no further notice of 
Lysias. If he came down, Felix may have been away, or found some excuse 
for postponing the matter. This new call for Paul to speak before Felix and 
Drusilla some suppose was made to satisfy the curiosity of the Jewish wife. 
When a girl she may have heard of the execution of the apostle James by 
her father Agrippa, and of the imprisonment and miraculous escape of Peter, 
and perhaps heard also her father’s tragic death ascribed in some way possi¬ 
bly to his bitter persecution of Christians. She now wanted to hear of that 
new doctrine from Paul himself. Paul was called. 

25. as lie reasoned of righteousness, temperance, and judgment] 
Or, literally, “ of righteousness, self-control, and the judgment about to be.” 
If Felix expected to hear of the differences among the Jewish sects and what 
the Christians thought of them, or if Drusilla hoped to hear Paul’s story of 
his conversion, they were both disappointed. Paul boldly suited his address 
to the profligate lives of his princely hearers. He speaks on the great fun¬ 
damental truths of religion. “Righteousness” means more than justice, as 
does the Greek word it represents. “Justice” may be right in the eye of 
civil law; righteousness means rightness in all things, rectitude, or bringing 
personal conduct in act, word and thought into harmony with God’s moral 
law. “Temperance” is not so broad in its meaning as the Greek word it 
represents. The Greek means self-control in the broadest sense, that is, tem¬ 
perance or control of appetites in food, drink, lusts, passions of all kinds, for 
pleasure, money, power, luxury, etc. “The judgment” was about to come; 


Common Version. 

24 And after certain days, when Felix 
came with his wife Drusilla, which was a 
Jewess, he sent for Paul, and heard him con¬ 
cerning the faith in Christ. 

25 And as he reasoned of righteousness, 
temperance, and judgment to come, Felix 
trembled, and answered, Go thy way for 
this time; when I have a convenient season, 
I will call for thee. 


Revised Version. 

24 But after certain days, Felix came with 
Drusilla, 1 his wife, who was a Jewess, and 
sent for Paul, and heard him concerning 

25 the faith in Christ Jesus. And as he rea¬ 
soned of righteousness, and 2 temperance, 
and the judgement to come, Felix was ter¬ 
rified, and answered, Go thy way for this 
time; and when I have a convenient sea- 


20 


1 Gr. his own wife. 


2 Or, self-control 






306 


A COMMENTARY ON THE ACTS. 


[Acts 24 : 26,27. 


it was near at hand; it was an issue people and rulers alike had to face. 
They must meet the consequences of their deeds, impurities, injustice, cor¬ 
ruptions, wrong-doing of every sort, and meet it before an all-wise and an 
impartial Judge. No wonder Felix was “ terrified,” R. V. But he was in the 
habit of putting off, postponing, unpleasant matters; so he put off this subject 
for a “convenient season.” Did that “season” ever come? We do not 
know; probably it did not. 

26. He hoped . . . that money should have been given] Or, “ He 
hoped withal that money would be given him of Paul.” “ That he might 
loose him” is not in the oldest known copies, and is omitted in the Revised 
Version. Felix had heard Paul tell of the alms he brought to Jerusalem ; 
and as Paul was a known leader among Christians, the corrupt procurator 
hoped that Paul’s friends would raise a good sum of money to buy his free¬ 
dom. Some suggest that Paul had inherited quite a patrimony, so that in 
these later years he could pay for the expenses of appeal, for a soldier at¬ 
tendant and similar costs always attending a trial. The deference accorded 
him by Roman officials indicates that he had funds to pay, and probably Felix 
hoped for a bribe. This would be contrary to Roman law, which forbade 
taking of bribes; but Felix cared little for the law, except to avoid being 
caught. No doubt in the frequent interviews he gave some hint of a “tip.” 
But Paul remained a prisoner for two years. 

27. Porcius Festus came into Felix* room] Or, “Felix was suc¬ 
ceeded by Porcius Festus.” This change took place in 59 or probably 60 
A.D. Felix was recalled, and himself accused at Rome by the Jews. Festus 
appears to have been sent to Palestine by Nero, and Josephus speaks well of 
his short reign. Festus was firm, putting down the assassins and brigands; 
he died in the second year of his office. Felix wanted “to gain favor with 
the Jews,” R. V.; to allay the violence of their accusations against himself; 
so he left Paul bound. From this we infer that though he had remitted 
Paul’s bonds at one time, v. 23, he had again put him in bonds and left him. 
What Paul did during this period of two years Luke does not say, and it 
is difficult to frame conjectures that are of any value. Some suppose he 
wrote letters to the Ephesians, Colossians, Philemon ; and some who think 
he is the author of the Epistle to the Hebrews suppose he wrote that from 
Caesarea. But the extant letters to the former three fit better into a later 
period, and it is yet an open question whether Paul was the author of the 
extant letter to the Hebrews. It is probable that Luke was with him, and 
may have written his Gospel at that period; but even this is conjecture. 

Suggestive Applications.— 1. A weak or bad case cannot be made good 


Common Version. 

26 He hoped also that money should have 
been given him of Paul, that he might loose 
him: wherefore he sent for him the oftener, 
and communed with him. 

27 But after two years Porcius Festus came 
into Felix’ room: and Felix, willing to shew 
the Jews a pleasure, left Paul bound. 


Revised Version. 

26 son, I will call thee unto me. He hoped 
withal that money would be given him 
of Paul: wherefore also he sent for him 
the oftener, and communed with him. 

27 But when two years were fulfilled, Felix 
was succeeded by Porcius Festus: and de¬ 
siring to gain favour with the Jews, Fe¬ 
lix left Paul in bonds. 






Acts 25:1-3.] 


PAUL AND FESTUS; APPEAL TO (LESAR. 


307 


by flattery. 2. “ The eloquence of a bad man is like poison in a golden 
cup.”— Augustine. 3. Christianity is the way of salvation; the only way 
that satisfies and saves the soul. 4. Innocence and Christian faith give man¬ 
liness and courage. 5. Religion does not prevent a man from claiming his 
legal rights. 6. Benevolence, like Paul’s, comes into view unexpectedly as 
evidence of character. 7. The sinner is terrified by the truth. 8. One may 
be terrified, yet defer repentance and perish. 9. God’s providence defends 
and comforts his saints. 


• Paul and Festus; Appeal to Cjlsar. 25:1-12. 

Analysis. —The Jews again accuse Paul to Festus—Festus refuses to send 
Paul to Jerusalem without Paul’s consent—Paul declines to go, and appeals 
to Csesar, vs. 1-12; Festus lays the case before Agrippa, who proposes to 
hear Paul himself, vs. 13-27. 

1. Festus . . . after three (lays he ascended from Cesarea] Or, 
“Festus therefore, having come into the province, after three days went up 
to Jerusalem.” The writer tells how Festus began his reign. He “having 
come into” or “entered upon” his province as ruler at Caesarea, the Roman 
capital of it, where he took possession of Herod’s praetorium, spent only three 
days in ordering the preparations of the house for his residence, then hastened 
up to Jerusalem to the religious capital, to learn as accurately as he could by 
personal inquiry of the state of affairs in the province over which he was to 
rule. This prompt visit to Jerusalem ought to have pleased and quieted the 
Jews. 

2. the high priest and . . . the Jews informed him against Paul] 

Festus probably had many complaints laid before him, but Luke is intent on 
giving the history of Paul’s case. Notice the Revised Version reads, “ the 
chief priests and the principal men of the Jews,” based on a plural in a 
revised Greek text. Ananias was no longer high priest, having been deposed 
by Felix or Agrippa II., and Ishmael son of Phobi was appointed in his 
place. But Ananias may have been among “the chief priests” who “in¬ 
formed” against Paul. This is a legal term signifying some formal charges, 
probably the old ones revived. 

3. that he would send for him to Jerusalem] As a special favor, 
they asked that Paul be brought up to Jerusalem, perhaps intimating, as 
they had to Festus, that they could try him. But they had a plot again for 
“ laying wait ... to kill him,” literally “making a laying in wait” or “am¬ 
buscade ” to kill him. It is not likely that Festus knew of this. 


Common Version. 

( ''(HAP. XXV.—Now when Festus was 
j come into the province, after three 
days he ascended from Cesarea to Jerusalem. 

2 Then the high priest and the chief of 
the Jews informed him against Paul, and 
besought him, 

3 And desired favour against him, that he 
would send for him to Jerusalem, laying 
wait in the way to kill him. 


Revised Version. 

25 Festus therefore, 1 having come into 
the province, after three days went up to 

2 Jerusalem from Caesarea. And the chief 
priests and the principal men of the Jews 
informed him against Paul; and they be- 

3 sought him, asking favour against him, 
that he would send for him to Jerusalem; 
laying a plot to kill him on the way. 

1 Or, having entered upon his province 






308 


A COMMENTARY ON THE ACTS. 


[Acts 25:4-7. 


4. that Paul should he kept at Cesarea] Better, “ that Paul was kept 
[in charge] at Caesarea.” There is one word in Greek only for the four 
words “ was kept in charge,” literally “is guarded,” at Caesarea. Festus did 
not say what would be done in future, but only what was then the fact. Paul 
was under guard at Caesarea; he seems to imply that he was there now not 
only, but had been ordered there by authority, and he was not disposed to 
reverse that order without inquiry, or consent of the prisoner. As he was 
going back to Caesarea soon, it seemed needless to make the change. 

5. which arnoug you are able, • . . accuse this man] Or, “Let 
them therefore, . . . who are of power among you,” R. V. The meaning is, 
not that any “ who were able,” that is, who could make the journey, or had 
it in their power or means to attend, but rather those who were of authority, 
hence officials who could speak for their court, should bring its records and 
witnesses to accuse Paul before the Roman procurator of whatever he had 
done wrong. Thus foiled in their plot again, they were at Caesarea as 
directed. 

6. tarried . . . more than ten days, ... the next day] Or, “ when 

he had tarried among them not more than eight or ten days,” etc., R V., 
based on a revised Greek text. The case was taken up promptly: “on the 
morrow [after returning from Jerusalem] he sat on the judgement-seat, and 
commanded Paul to be brought.” The bema or judgment seat, literally 
“ step,” was an elevated throne or seat, reached probably by a step, sometimes 
fixed in some open place, sometimes movable, and placed wherever a Roman 
magistrate might order a case to be heard. It was the symbol of authority 
of a Roman judge, and is frequently mentioned in the New Testament, Matt. 
27 :19; John 19:13; Acts 18 :12, 16, 17 ; 25 : 6, 10, 17 ; Rom. 14:10; 2 
Cor. 5:10. 

7. laid many and grievous complaints against Paul] Or, “ bring¬ 
ing against him many and grievous charges.” The nature of these charges 
can be inferred from those presented to Felix, for there is no hint of any 
new charges. His answer, v. 8, implies that they were the same old charges. 
They could not prove them now; Paul had declared to Felix two years be¬ 
fore that they could not prove them. 


Common Version. 

4 But Festus answered, that Paul should 
be kept at Cesarea, and that he himself 
would depart shortly thither. 

5 Let them therefore, said he, which 
among you are able, go down with me, and 
accuse this man, if there be any wickedness 
in him. 

6 And when he had tarried among them 
more than ten days, he went down unto 
Cesarea; and the next day sitting on the 
judgment seat commanded Paul to be 
brought. 

7 And when he was come, the Jews which 
came down from Jerusalem stood round 
about, and laid many and grievous com¬ 
plaints against Paul, which they could not 
prove. 


Revised Version. 

4 Howbeit Festus answered, that Paul was 
kept in charge at Caesarea, and that he 
himself was about to depart thither shortly. 

5 Let them therefore, saith he, who are of 
power among you, go down with me, and 
if there is anything amiss in the man, let 
them accuse him. 

6 And when he had tarried among them 
not more than eight or ten days, he went 
down unto Caesarea; and on the morrow 
he sat on the judgement-seat, and com- 

7 manded Paul to be brought. And when 
he was come, the Jews who had come 
down from Jerusalem stood round about 
him, bringing against him many and 
grievous charges, which they could not 







Acts 25:8-10.] 


PAUL AND FESTUS; APPEAL TO C^SAR. 


309 


8* lie answered for himself] In a Roman court accused and accuser 
could plead in person, or each could employ advocates. The latter course 
was often pursued; so Tertullus had been employed by the Jews, but each 
time Paul plead his own case. Here he refutes three charges: 1, he had not 
broken Jewish law, the laws of Moses; 2, he had not profaned the temple; 
3, he had not offended against Caesar, that is, by proclaiming Jesus as the 
Christ. That was not opposition to Caesar. But Paul does not appear to 
have convinced Festus, or rather did not lead him to see that the charges 
were wholly groundless. 

9. Festus, willing to do the Jews a pleasure] Or, “Festus, desiring 
to gain favor with the Jews/’ This is almost the same expression as the one 
used in regard to Felix in Acts 24: 27. It implies that Festus was also 
willing to pervert justice to secure popular favor. He was less corrupt per¬ 
haps and more politic in his manner than Felix; so he asked Paul’s consent 
to transfer his trial to Jerusalem. It is quite clear Festus proposed to have 
the charges investigated by the Jewish council, though he promised to be 
present at the trial. This last condition was thrown in, evidently expecting 
that it would turn the scale and gain Paul’s assent. 

10. I stand at Cesar’s judgment seat] Or, “ I am standing before 
Caesar’s judgement-seat.” That is, I am to be judged by Roman, not by Jew¬ 
ish, law. He was rightfully standing now before Caesar’s tribunal, held by 
a Roman procurator. This was the proper place for him as a Roman 
citizen. This was not an appeal to Caesar; that came at the end of his plea. 
He first declared his present position, and his right to be there. Festus had 
the records of the previous trials in addition to his own hearing, and knew 
that in neither case had the Jews proven any of their charges; therefore 
Paul had a right to claim a discharge. But Festus did not grant him a dis¬ 
charge, making this unjust proposal instead. Paul declines to waive his 
right of trial before a Roman court, and puts it on the ground that Festus 
himself had practically declared him innocent of any wrong, as Felix had at 
the previous trial. This is the point of his remark: “to the Jews have I 
done no wrong, as thou also very well knowest,” R. V. This was not a pro¬ 
fession of his innocence, like a plea of “not guilty” in modern courts, but it 
was reminding Festus that he had been examined and his accusers had 
failed to prove their charges, so that Festus “well knew” that judicially he 
had done no wrong. So you cannot expect a Roman citizen to consent to a 
trial before a Jewish court when they have failed to prove their charges here 


Common Version. 

8 While he answered for himself, Neither 
against the law of the Jews, neither against 
the temple, nor yet against Cesar, have I of¬ 
fended any thing at all. 

9 But Festus, willing to do the Jews a 
pleasure, answered Paul, and said, Wilt thou 
go up to Jerusalem, and there be judged of 
these things before me ? 

10 Then said Paul, I stand at Cesar’s judg¬ 
ment seat, where I ought to be judged: to 
the Jews have I done no wrong, as thou very 
well knowest. 


Revised Version. 

8 prove; while Paul said in his defence, 
Neither against the law of the Jews, nor 
against the temple, nor against Caesar, 

9 have I sinned at all. But Festus, desiring 
to gain favour with the Jews, answered 
Paul, and said, Wilt thou go up to Jeru¬ 
salem, and there be judged of these 

10 things before me? But Paul said, I am 
standing before Caesar's judgement-seat, 
where I ought to be judged: to the Jews 
I have done no wrong, as thou also very 







310 


A COMMENTARY ON THE ACTS. 


[Acts 25:11,12. 


in your own court. These were very bold, plain, yet not necessarily offens¬ 
ive, words. 

11. if I be an offender,... I refuse not to die] Or, “ If then I am 

a wrong-doer, and have committed anything worthy of death, I refuse not to 
die.” Paul was no wicked coward; he was ready to face the civil conse¬ 
quences of his conduct, even to suffer the penalty of death, if as a Roman 
citizen he had done anything that Roman law declared worthy of death. 
He was not trying to “beg off” (for that is the literal meaning of the Greek 
for “refuse not”); he asked no favor; he asked only for fair treatment 
according to law. If, however, none of their charges were true, no man had 
power to deliver him up to their hands; literally, “ is able to hand me over, 
as a favor.” Then came the appeal to the highest court. 

I appeal unto Cesar] This appears to have taken Festus as well as 
the Jews by surprise. But this appeal was the unquestionable right of every 
Roman citizen. In all Roman provinces, all subjects of the empire who had 
not the special privileges of citizenship were judged by the governor of the 
province, whether he was a proconsul, propraetor, or procurator as Festus, 
and his decision in their case was final. But Roman citizens in all the 
provinces could stop all proceedings before a Roman magistrate, or governor 
even, by appealing to the tribunes in the time of the republic; and this right 
was retained, the emperor himself standing in place of the tribunes under 
the Caesars. There were a few exceptions to this right : a bandit, a brigand 
or a pirate taken in the act might be executed by the proconsul in the face 
of his appeal to the emperor. This may account for the consultation Festus 
had with his “ council,” consiliarii —advisers or assessors. 

12. conferred with the council] This had no reference to the Jewish 
council or its members. This “ council ” consisted of Romans who were the 
procurator’s advisers, as an English king would consult his “ ministry,” or 
our president with his cabinet officers. Festus conferred with them to see if 
this was a clear case for the right of appeal to be granted, and in no wise one 
coming under the exceptions to this right. 

unto Cesar slialt thou go] This was the formal announcement of the 
judgment of Festus and his court. The appeal was granted. The Csesar at 
this time was the notorious Nero. Perhaps Festus meant to intimate that 
Paul had not bettered his case much; so some explain his peculiar state¬ 
ment, “ Thou hast appealed,” etc. But this phrase more than likely was the 
usual formula used in granting the appeal. 

Suggestive Applications.—1. Tenacity for the right is a Christian’s 


Common Version. 

11 For if I be an offender, or have com¬ 
mitted any thing worthy of death, I refuse 
not to die: hut if there be none of these 
things whereof these accuse me, no man 
may deliver me unto them. I appeal unto 
Cesar. 

12 Then Festus, when he had conferred 
with the council, answered, Hast thou ap¬ 
pealed unto Cesar? unto Cesar shalt thou go. 


Revised Version. 

11 well knowest. If then I am a wrong¬ 
doer, and have committed any thing 
worthy of death, I refuse not to die: but 
if none of those things is true, whereof 
these accuse me, no man can *give me up 

12 unto them. I appeal unto Caesar. Then 
Festus, when he had conferred with the 
council, answered, Thou hast appealed 
unto Caesar: unto Caesar shalt thou go. 

1 Gr. grant me by favour: and so in ver. 16. 






Acts 25:13-15.] FESTUS LAYS PAUL’S CASE BEFORE AGRIPPA. 


311 


duty. 2. Pie is not to give way to the contentious wicked. 3. God opens 
unexpected ways to his saints. 4. Craft, malice and avarice, working against 
the good, may unwittingly work for the good. 5. The Christian has courage 
to face all the consequences of his conduct. 6. The wicked often seek to hide 
their plots. 7. The law is or ought to be for the protection of the good. 


Festus Lays Paul’s Case Before Agrippa. 25:13-27. 


13. Agrippa and Bernice came] Or, “when certain days were passed, 
Agrippa the king,” etc. This Agrippa II. was son of Agrippa I., named in 
Acts 12:20-24. He was regarded as too young at his father’s death to be 
made successor, so Judaea was ruled by procurators, but Agrippa was given 
Chalcis. On the death of his uncle Herod Philip, about 53 a.d., in exchange 
for it he was granted the tetrarchy of Philip, and that of Lysanias was also 
added, Luke 3:1. He also had the power to appoint high priests. Two 
years later Nero added parts of Galilee and Persea, and Agrippa bore the 
title of king. But when he visited Festus, he was called king by courtesy , a 
fact which incidentally shows the historical accuracy of Luke. Bernice was 
Agrippa’s sister. She had been the wife of her uncle Herod of Chalcis; at 
his death she married Polemon of Cilicia, who forsook her, and the Jewish 
religion which he had professed at his marriage. Bernice returned to her 
brother, and afterward finished her infamous course by becoming the mistress 
of the emperor Vespasian, and then of his son Titus. This incestuous life 
of Agrippa with his sister was characteristic of the Herodian family. 
Agrippa’s visit to Festus was doubtless to welcome the latter to his office. 
He made a similar complimentary visit to the procurator Floras. 

14. Festus declared PauPs cause unto the king] Or, laid Paul’s 
case before the king. The time is indefinite; literally, “ as they were spend¬ 
ing more days there,” that is, more than one: several days; there was there¬ 
fore time to state these details about Paul. This does not imply an official 
report, but an informal personal talk about the case, perhaps for advice, as 
Agrippa was more familiar with Jewish affairs than Festus. So he tells 
Agrippa that the man was left a prisoner by Felix: it was an old case. 

15. the Jews informed me, desiring . . . judgment] Or, “asking 
for sentence against him.” They wanted Festus to give sentence against 
Paul in fact by handing him over to them to judge; for they had condemned 
him already. 


Common Version. 

13 And after certain days king Agrippa 
and Bernice came unto Cesarea to salute 
Festus. 

14 And when they had been there many 
days, Festus declared Paul’s cause unto the 
king, saying, There is a certain man left in 
bonds by Felix: 

15 About whom, when I was at Jerusalem, 
the chief priests and the elders of the Jews 
informed me, desiring to have judgment 
against him. 


Revised Version. 

13 Now when certain days were passed, 
Agrippa the king and Bernice ar¬ 
rived at Caesarea, 1 and saluted Festus. 

14 And as they tarried there many days, 
Festus laid Paul’s case before the king, 
saying, There is a certain man left a pris- 

15 oner by Felix: about whom, when I was 
at Jerusalem, the chief priests and the 
elders of the Jews informed me, asking 


1 Or, having saluted 






312 


A COMMENTARY ON THE ACTS. 


[Acts 25:16-20. 


16. It is not tlie manner of the Romans] Or, “ It is not the custom,” 
etc. The best manuscripts omit “ to die.” Festus gave another reason to 
the Jews, see v. 4 ; but he may have added or implied this also, though some, 
with good reason, think that he was trying to appear fair to Agrippa by 
representing that the Roman law would not admit of granting such a request. 
This was what Paul had told Festus, and was one ground of his appeal to 
Caesar; see v. 11. Those who accused Paul to Festus, for example Ishmael 
the then high priest, had not accused Paul “to his face” before the Roman 
magistrate, so that in this instance Festus was right in saying that Paul 
should have an “opportunity to make his defence” as against these fresh 
accusers. 


18. they brought none accusation ... as I supposed] Or, “they 

brought no charge of such evil things as I supposed.” Festus tells Agrippa 
how promptly he had heard Paul’s case; a hint that he had not delayed justice 
as Felix had. But the charges were not what he expected to be made. 
Instead of being offences against Roman law, they simply related to questions 
peculiar to their religion. The word for “superstition,” A. V., or “religion” 
is somewhat ambiguous in meaning, but implies “ God-fearing ” in an im¬ 
perfect or ignorant way, but is used by Xenophon in a good sense, and some¬ 
times elsewhere in a bad sense, equivalent to superstitions. Festus probably 
used it intentionally, but without reflection on the Jews. He was like Gallio, 
quite perplexed if not indifferent as to questions about Jesus and his resur¬ 
rection. He could not see why the Jews should be so stirred up over them. 

20. because I doubted of such . . . matters] Better, “ being per¬ 
plexed how to inquire concerning these things.” The questions were strange 
to a Roman magistrate; he did not know how to conduct a judicial inquiry 
into them. They seemed to belong to a Jewish court. This was his smooth 
excuse for proposing to deliver Paul over to the Jews, though it was contrary 
to Roman custom as he had just stated, v. 16. As Alexander acutely 
remarks, “Festus, instead of simply stating what he said before [to the 


Common Version. 


Revised Version. 


16 To whom I answered, It is not the man¬ 
ner of the Romans to deliver any man to 
die, before that he which is accused have 
the accusers face to face, and have license to 
answer for himself concerning the crime 
laid against him. 

17 Therefore, when they were come hither, 
without any delay on the morrow I sat on 
the judgment seat, and commanded the man 
to be brought forth. 

18 Against whom when the accusers stood 
up, they brought none accusation of such 
things as I supposed: 

19 But had certain questions against him 
of their own superstition, and of one Jesus, 
which was dead, whom Paul affirmed to be 
alive. 

20 And because I doubted of such manner 
of questions, I asked him whether he would 
go to Jerusalem, and there be judged of 
these matters. 


16 for sentence against him. To whom I 
answered, that it is not the custom of the 
Romans to give up any man, before that 
the accused have the accusers face to face, 
and have had opportunity to make his 
defence concerning the matter laid 

17 against him. When therefore they were 
come together here, I made no delay, but 
on the next day sat down on the judge¬ 
ment-seat, and commanded the man to be 

18 brought. Concerning whom, when the 
accusers stood up, they brought no charge 

19 of such evil things as I supposed; but 
had certain questions against him of their 
own i religion, and of one Jesus, who was 
dead, whom Paul affirmed to be alive. 

20 And I, being perplexed how to inquire 
concerning these things, asked whether 
he would go to Jerusalem, and there be 


1 Or, superstition 







Acts 25 : 21-24.] FESTUS LAYS PAUL’S CASE BEFORE AGRIPPA. 


313 


Jews], avails himself of what has since occurred to him upon reflection, 
and improves the logic of his speech at the expense of its historical 
exactness.” 

21. when Paul had appealed] Notice the Revised Version. The 
emperor was Nero, the title Augustus being given to Octavius Caesar and 
retained by the Caesars in succession. It was now borne by Nero. 

22. I would also hear the man myself] Literally, “ I also was wish¬ 
ing to hear the man myself.” This courteous suggestion or request to Festus 
was promptly complied with, and he promised that Agrippa should hear Paul 
on the morrow. Doubtless this was as soon as arrangements could properly 
be made for it. 

23. Agrippa was come, and Bernice, witli great pomp] The son 

followed in the steps of his father. Agrippa I. was gorgeously arrayed on a 
great throne when he was struck with death, Acts 12: 21. Bernice was a 
woman of beauty and fond of great display, and had great powers of fasci¬ 
nation, which she knew how to increase by magnificent ornaments and dress 
and by a certain queenly bearing. Moreover this appearance would be 
heralded by a splendid military parade, the chiliarchs (“chief captains”), the 
heads of the Roman cohorts and the great men joining in the procession. 
When they were all present, probably in the prsetorium, the usual hall of 
judgment, Festus ordered Paul to be brought before them. 

24. this man, about whom . . . the Jews have dealt with me] 
Or, “the Jews made suit to me.” Festus makes a brief statement to intro¬ 
duce the case to Agrippa. We learn nothing new from this introduction 
except that the Jews of Caesarea had joined with those from Jerusalem in 
urging that Paul be put to death, and that they had asked Festus to give 
such a sentence. Festus begins by saying “Agrippa, king,” giving him the 
title by courtesy, a title which was conferred probably later by the emperor. 
He does not recognize Bernice, for that was not in accord with Roman cus¬ 
tom, but does politely address the military and other nobles who had come 
in Agrippa’s company. The Jews were “crying ” to have Paul executed. 


Common Version. 

21 But when Paul had appealed to be re¬ 
served unto the hearing of Augustus, I com¬ 
manded him to be kept till I might send 
him to Cesar. 

22 Then Agrippa said unto Festus, I would 
also hear the man myself. To morrow, said 
he, thou shalt hear him. 

23 And on the morrow, when Agrippa was 
come, and Bernice, with great pomp, and 
was entered into the place of hearing, with 
the chief captains, and principal men of the 
city, at Festus’ commandment Paul was 
brought forth. 

24 And Festus said, King Agrippa, and all 
men which are here present with us, ye see 
this man, about whom all the multitude of 
the Jews have dealt with me, both at Jeru¬ 
salem, and also here, crying that he ought 
not to live any longer. 


Revised Version. 

21 judged of these matters. But when Paul 
had appealed to be kept for the decision 
of 1 the emperor, I commanded him to be 

22 kept till I should send him to Caesar. And 
Agrippa said unto Festus, I also 2 could 
wish to hear the man myself. To-mor¬ 
row, saith he, thou shalt hear him. 

23 So on the morrow, when Agrippa was 
come, and Bernice, with great pomp, and 
they were entered into the place of hear¬ 
ing, with the chief captains, and the princi¬ 
pal men of the city, at the command of 

24 Festus Paul was brought in. And Festus 
saith, King Agrippa, and all men who are 
here present with us, ye behold this man, 
about whom all the multitude of the Jews 
made suit to me, both at Jerusalem and 
here, crying that he ought not to live any 

1 Gr. the Augustus. 2 Or, was wishing 









314 


A COMMENTARY ON THE ACTS. 


[Acts 25 : 25-27. 


25. I found . . • nothing worthy of death] This amounted to a con¬ 
fession that he had not found him guilty of any wrong in the eyes of the 
Roman law; hence he ought to have been set free. He would have been 
given his liberty but for the clamors of the Jews. Perhaps Festus intended 
this to be inferred from his brief statement. 

he himself hath appealed ... I have determined to send him] These 
points are added to show the exact condition of the case. The appeal to 
“the emperor ” (see R. V.) had stopped all judicial proceedings except at 
Rome. This then was not a judicial hearing, but only one for further infor¬ 
mation, which Festus now explains. 

26. I might have somewhat to write] Festus does not mean to imply 
that without this informal meeting he would have “nothing” to write, for 
he had all the records of the case made by Felix before him, and the letter of 
Lysias sending Paul to Caesarea. But he was still perplexed to know r what 
sure or definite thing to say ; what the crime really was in the eye of Roman 
law. Notice that he speaks of the emperor as “ my lord.” This title had 
been rejected as an “accursed title” by Augustus, who refused to allow his 
children to use it, and Tiberius had refused it; but it had been accepted by 
Caligula and Nero—another mark of the precision of Luke. The exact 
word for “examination” is not found elsewhere in the New Testament, 
though the verb occurs about 16 times. This form is in 3 Macc. 7 :4, in a 
similar sense to that intended here—a preliminary or preparatory inquiry to 
decide whether the charges be allowed and the action proceed. 

27. unreasonable to send a prisoner, and not... signify the crimes] 
Or, “charges.” Festus used strong language: it would be “unreasonable,” 
literally “ absurd ”; for if he did not clearly state the charges, it would be a 
confession that he was ignorant of them. This would be more than “ un¬ 
reasonable ”; it would subject the procurator to contempt. He was required 
to forward a full account of the case, the hearings, the precise nature of the 
charges, with such clearness that the matter could be intelligently taken up 
by the court at Rome. 

Suggestive Applications. —1. The accusations against Paul were violent, 
but unproven; opposers of Christianity are often noisy and violent, but fail 
to prove their bold assumptions. 2. Their failure is a confirmation of the 
truth of Christianity. 3. Great display and great popularity may cover 


Common Version. 

25 But when I found that he had com¬ 
mitted nothing worthy of death, and that he 
himself bath appealed to Augustus, I have 
determined to send him. 

26 Of whom I have no certain thing to 
write unto my lord. Wherefore I have 
brought him forth before you, and specially 
before thee, O king Agrippa, that, after ex¬ 
amination had, I might have somewhat to 
write. 

27 For it seemeth to me unreasonable to 
send a prisoner, and not withal to signify 
the crimes laid against him. 


Revised Version. 

25 longer. But I found that he had com¬ 
mitted nothing worthy of death: and as 
he himself appealed to J the emperor I 

26 determined to send him. Of whom I 
have no certain thing to write unto my 
lord. Wherefore I have brought him 
forth before you, and specially before 
thee, king Agrippa, that, after examina¬ 
tion had, I may have somewhat to write. 

27 For it seemeth to me unreasonable, in 
sending a prisoner, not withal to signify 
the charges against him. 


1 Gr. the Augustus. 





acts 26:1, 2.J 


PAUL’S DEFENCE BEFORE AGRIPPA. 


315 


great vices for a time. 4. Purity of character is better than the greatest 
charms of person, and power. 5. The display of voluptuaries like Felix 
and Agrippa is forgotten; faith like that of Paul endures. 


Paul’s Defence Before Agrippa. 26:1-32. 

Analysis. —Paul’s fifth “ apology,” or statement of reasons for his belief 
and conduct. The main facts stated are substantially the same as those 
given in his speech to the mob from the stairs of the castle or fortress 
in Jerusalem. His purpose now is quite different, however. In Jerusalem 
he related the story of his conversion to show that the charges against him 
of having defiled the temple, and despised or broken the laws of Moses, were 
not true. Now he uses the same narrative of his conversion to show that in 
fact he is arraigned for believing that God has fulfilled the promise made to 
their fathers concerning the Messiah. The apostle claims to have been 
called of God to be a witness of this fact. It was an argument Agrippa, 
representing Jewish and Roman power, was competent to grasp, and was 
willing to hear. The speech consists of four parts: 1, his courteous intro¬ 
duction, vs. 2, 3; 2, his Jewish life and belief, vs. 4-11; 3, story of his con¬ 
version, vs. 12-20; 4, his witnessing for the Messiah, vs. 21-23; Festus in¬ 
terrupted him—study had made Paul crazy, which Paul denied, vs. 24-26; 
Paul appeals to Agrippa as a believer in the prophets—the king parries the 
appeal, vs. 27-29; Agrippa declares Paul innocent, vs. 30-32. 

1. Thou art permitted to speak for thyself] This was not a formal 
trial. The accusers were not present. Strictly, the legal proceedings in the 
trial were suspended by the appeal to Csesar already made, and formally 
granted by Festus. This speech, therefore, was not a judicial “defence,” as 
the Revised Version might lead the reader to infer. It was a personal de¬ 
fence, or rather explanation of the reasons that governed his conduct. Paul 
may have regarded it as preliminary to his real defence at Rome. Agrippa 
as superior in authority tells Paul that he is allowed to speak for himself, 
thus “ recognizing” that it is the joint conclusion of Festus and himself. It 
was a courteous way of recognizing Festus, though his inferior in power. 
Then Paul stretched forth his hand, doubtless the one having a light chain 
upon it, see v. 29, “ and made his defence,” R. V.; not judicial defence, but, 
as the Greek says, “ apology,” in the sense of “ Christian apologetics,” or 
argument in justification of his conduct. 

2. I think myself happy] Or, literally the Greek runs, “ Concerning 
all of which I am accused by Jews, King Aprippa, I have counted myself 


Common Version. 


Revised Version. 


C HAP. XXVI.—Then Agrippa said unto 
Paul, Thou art permitted to speak for 
thyself. Then Paul stretched forth the 
hand, and answered for himself: 

2 I think myself happy, king Agrippa, be¬ 
cause I shall answer for myself this day be¬ 
fore thee touching all the things whereof 
I am accused of the Jews : 


20 And Agrippa said unto Paul, Thou art 
permitted to speak for thyself. Then 
Paul stretched forth his hand, and made 
his defence: 

! I think myself happy, king Agrippa, 
that I am to make my defence before thee 
this day touching all the things whereof 






316 


A COMMENTARY ON THE ACTS. 


[Acts 26:3-5. 


happy, being about to make an apology before thee to-day, most of all as thou 
art a knower of all the customs and also questions among Jews; on this ac¬ 
count I pray you patiently to hear me.” He begins by a courteous but not 
flattering compliment to Agrippa as one learned in Jewish questions. Notice 
he does not say “the Jews”; the article is not in the Greek, though both 
English versions insert it. Some Jews accused him, while some agreed with 
him, as we know from Acts 21:17, 20 and 23 : 9. The accusers were Jews, 
persons of the same religion as Agrippa professed. Paul proposed to go 
to the bottom of all the accusations, and “ apologize ” or explain, in the sense 
of justify, his conduct fully. 

3. because 1 know thee to be expert] Or, “ thou art an expert,” 
literally “ thou art a knower,” or “ art learned in all customs and questions 
among Jews.” The word for “among” is stronger in Greek, implying that 
the questions are of general or universal interest among Jews. Paul would 
now go over the whole ground of the accusations before a ruler who knew 
the religions and the laws of both races, Jews and Romans. As this was the 
case, he prayed Agrippa to hear him “ patiently,” or strictly “ with long- 
suffering.” 

4. My manner of life . . . know all] Or, literally, “ My life, then, 
from my youth, which from the beginning was with my own people also in 
Jerusalem, know all Jews, having before known me from the first, if they 
were willing to witness.” He now begins his first apology or argument. 
He was a loyal Jew; his early life was well known to Jews in Jerusalem, the 
capital and centre of pure Jewish thought at that time. They knew him in 
his youth before these troubles began; and he avers that they could testify 
of his conduct then, but implies that either they were unwilling to do so, or 
pretended to know nothing of it. 

5. that after the most straitest sect] This is an old English double 
superlative found in Tyndale’s version and retained in the Common Version. 
The Revised Version is better, “the straitest sect,” meaning the most exact 
or orthodox sect of our religion, as the Pharisees were usually regarded. 
He was accused by Sadducees of rejecting or neglecting Jewish laws. But in 
contrast with that he asserts that he lived a Pharisee, and by far a stricter view 
and practice of Jewish laws than his accusers; for Sadducees rejected many 
Jewish customs and laws which the Pharisees observed with great rigor. So 
he appeals to those who knew his early life. It is a great thing for any man 


Common Veksion. 

3 Especially because I know thee to be ex¬ 
pert in all customs and questions which are 
among the Jews: wherefore I beseech thee 
to hear me patiently. 

4 My manner of life from my youth, which 
was at the first among mine own nation at 
Jerusalem, know all the Jews; 

5 Which knew me from the beginning, if 
they would testify, that after the most strait¬ 
est sect of our religion I lived a Pharisee. 


Revised Version. 

3 I am accused by the Jews: 1 especially be¬ 
cause thou art expert in all customs and 
questions which are among the Jews: 
wherefore I beseech thee to hear me pa- 

4 tiently. My manner of life then from 
my youth up, which was from the begin¬ 
ning among mine own nation, ana at 

5 Jerusalem, know all the Jews; having 
knowledge of me from the first, if they 
be willing to testify, how that after the 
straitest sect of our religion I lived a 

1 Or, because thou art especially expert 






Acts 26:6-8.] 


PAUL’S DEFENCE BEFORE AGRIPPA. 


317 


to have a record to which he can appeal with confidence to vindicate him from 
unjust suspicion. It is a poor comment on Christianity when the reformed 
rabble is more esteemed in the church than members who have lived a 
pure life from their youth. We ought to rejoice when a dissolute person 
turns to God; but we have tenfold more reason to bless God for those who 
have served him from childhood. There is strength in such character, and 
stability in such a life. 

6. I... am judged for the hope of the promise ... of God] Or, 

literally, “ And now for hope of the promise of God made unto our fathers, 
I have stood, being judged,” or “tried.” The Common Version is closer to 
the Greek than the Eevised Version. Paul does not mean that he is then 
and there “to be judged,” he uses the perfect tense, “I have stood”; some 
grammarians, however, hold that it has the sense of a historic present. The 
situation as Paul represented it was that he had stood for trial, though the 
case was not concluded, being in suspense now because of the appeal. The 
real ground of the charges against him was because of his hope of the promise 
of God made unto our fathers. That is, he believed that promise and, as he 
goes on to show, that the promise was now attained. 

7. our twelve tribes,. . . hope to come] Or, literally, “ unto which 
[promise] our twelve-tribed [nation] intently night and day serving [God] 
hopes to attain.” Some hold that this phrase contradicts the theory of the 
“ lost ten tribes,” by asserting the practical unity and existence of the twelve 
tribes in Paul’s time. The expression may grammatically refer to the nation 
as still twelve-tribed and imply the return of many belonging to the ten tribes, 
along with those belonging to Judah and Benjamin, or it may refer only to 
the nation as originally and historically a twelve-tribed people. The lan¬ 
guage strongly favors the view that in Paul’s mind he did not recognize 
the theory of any “ lost tribes.” The main point of his argument here, how¬ 
ever, is that all Jews alike held to a promise of the Messiah, and further 
hoped for its fulfillment. The difference between his view and that of the 
Jewish people at the moment, was that they had not attained the object of 
their hope, and that he had. It was simply for this difference that he was 
accused. It was a question about this common hope. They confidently 
hoped that God would fulfill his promise; they put Paul on trial for be¬ 
lieving that God had fulfilled it. This seemed strange. In Jesus God had 
redeemed his promise, the final proof being that he had raised him from the 
dead; a fact he did not tell, and did not need to tell, to Agrippa. This 
“ proof” was the thing at which the Jews stumbled—the raising of the dead. 

8. Why should it be . . . incredible . . . that God should raise the 


Common Version. 

6 And now I stand and am judged for the 
hope of the promise made of Goa unto our 
fathers : 

7 Unto which promise our twelve tribes, 
instantly serving God day and night, hope 
to come. For which hope’s sake, king 
Agrippa, I am accused of the Jews. 

8 Why should it be thought a thing in- 


Revised Version. 

6 Pharisee. And now I stand here to be 
judged for the hope of the promise made 

7 of God unto our fathers; unto which 
promise our twelve tribes, earnestly serv¬ 
ing God night and day, hope to attain. 
And concerning this hope I am accused 

8 by the Jews, 0 king! Why is it judged 






318 


A COMMENTARY ON THE ACTS. 


[Acts 26 :9,10. 


(lead ?] Or, some render, “ What, is it judged incredible among you, if God 
raise the dead?” but the Revised Version is preferable. Paul refers to the 
resurrection of Jesus. They believe in a Messiah; so do I, Paul, in effect, 
declares; they expect him surely to come; I believe he has come, says Paul. 
The report of his speech here is doubtless elliptical. God has given a sign 
proving Jesus to be the Messiah, by raising him from the dead. Can you not 
believe that God is able to raise the dead? Notice that this is addressed to 
Agrippa, a professed Jew, not to Festus, a Homan. The Roman might 
disregard the evidence for the resurrection of Jesus by declaring it incred¬ 
ible; but Agrippa being a Jew, and believing in the omnipotence of God, 
why should he judge it incredible? 

10. many of the saints did I shut up in prison (prisons)] Paul 

conscientiously thought he ought to do many things contrary to the name of 
Jesus, meaning contrary to all the belief, teachings and practice implied by 
disciples bearing his name. He had the courage to carry out his convictions, 
and was zealous in doing it. Paul was sincere and conscientious in his bitter 
persecutions of Christians. Sincere zeal, then, may be misdirected, sinful zeal. 
A person may be sincere and not be right. Dogmatic adherence to one’s 
church creed is not sure proof that one is right. Paul was a zealous believer 
in the most orthodox Jewish creed of his day; and this compelled him, as 
he thought, to become a bitter persecutor; so the bishops of the Roman 
church acted in Luther’s day. Paul believed the Pharisees’ orthodox views 
were in accord with the Jewish Scriptures just as fully before his conversion 
as he did that Jesus fulfilled the promise of the Messiah after his conversion. 
But the change of view in respect to this wholly changed his conscientious 
views on persecuting Christians. He read the Jewish Scriptures in a new 
light and with an enlightened conscience. A seeker after truth may be 
earnest, but not violent; he may be zealous, but never tyrannical; he may 
oppose error with vigor, but always in love. 

I gave my voice against them ] Or, “ I gave my vote against them,” 
R. V. This fairly implies that young Saul was a member of the Sanhedrin. 
How else could he say that he gave his “ vote” against disciples when they were 
put to death ? No other Jewish court would pass that sentence.; and even 
that court could not execute the sentence without authority from the Romans, 
during a portion surely of the first century of this era. The Greek for 
“ voice” or “ vote” means primarily a “stone” or “ pebble”; and as a pebble 
was used in recording final decisions by members of a court or assembly, it 


Common Version. 

credible with you, that God should raise the 
dead? 

9 I verily thought with myself, that I 
ought to do many things contrary to the 
name of Jesus of Nazareth. 

10 Which thing I also did in Jerusalem: 
and many of the saints did I shut up in 
prison, having received authority from the 
chief priests: and when they were put to 
death, I gave my voice against them. 


Revised Version. 

incredible with you, if God doth raise the 
9 dead ? I verily thought with myself, that 
I ought to do many things contrary to 
10 the name of Jesus of Nazareth. And this 
I also did in Jerusalem : and I both shut 
up many of the saints in prisons, having 
received authority from the chief priests, 
and when they were put to death, I gave 






Acts 26:11-15.] 


PAUL’S DEFENCE BEFORE AGRIPPA. 


319 


came to mean vote.” It does not mean “voice” in the sense of opinion or 
speaking that opinion, but only in the sense of a formal “ vote.” 

11. I punished them ... unto strange cities] Or, “foreign cities” 
Here Paul tells of the extent and violence of his persecutions, which Luke 
noticed in two phrases, “laid waste the church,” “yet breathing threatening 
and slaughter,” Acts 8:3; 9:1, R. V. If Paul was a member of the San¬ 
hedrin, voting to put them to death, it is easy to see how he could get special 
authority to act the inquisitor, invading the privacy of any home and drag¬ 
ging men and women to prison, Acts 8: 3. Besides, his authority would be 
recognized in all the synagogues, where he oftentimes found and punished 
disciples, striving to make them blaspheme Jesus [the verb implies that he 
tried only to do it, not that he succeeded]; and he was so mad in his zeal 
that he persecuted them in foreign cities, that is, those who had fled out of 
the country for safety, and also those who lived in foreign places. He was 
bound to stamp out the Christians. This picture reminds us of the mad 
violence and bloody persecutions in the early days of the Protestant refor¬ 
mation. 

12. I went to Damascus] Or, “ in which things [business] I journeyed 
to Damascus.” Paul now repeats the story of his conversion to illustrate 
his fury against Christians and to show how God revealed his will to him. 
He had full authority and special commission from the “ chief priests,” the 
very persons who were now accusing him. 

13. At midday, ... I saw... a light from heaven] The Jews 
asked of Jesus a sign from heaven, Matt. 16:1. Paul tells the Jewish king 
Agrippa and his court of the sign he had from heaven: at midday, a light 
“above the brightness of the sun.” This was a sign in accord with their 
thought, and would appeal to every Jewish mind. It was no hallucination 
of Paul’s excited mind, for all his companions saw it. At the transfiguration 
Christ’s garments were white and glistening, but that was at night; this ap¬ 
pearance was brighter than the midday light of the sun in the Orient. 

14. I heard a voice ... in the Hebrew tongue] They all fell to the 
earth. What caused them to fall Paul does not say; but the words lead us 


Common Version. 

11 And I punished them oft in every syna¬ 
gogue, and compelled them to blaspheme; 
and being exceedingly mad against them, I 
persecuted them even unto strange cities. 

12 Whereupon as I went to Damascus with 
authority and commission from the chief 
priests, 

13 At midday, 0 king, I saw in the way a 
light from heaven, above the brightness of 
the sun, shining round about me and them 
which journeyed with me. 

14 And when we were all fallen to the 
earth, I heard a voice speaking unto me, and 
saying in the Hebrew tongue, Saul, Saul, 
why perseeutest thou me? it is hard for thee 
to kick against the pricks. 

15 And I said, Who art thou, Lord? And 
he said, I am Jesus whom thou perBecutest. 


Revised Version. 

11 my vote against them. And punishing 
them oftentimes in all the synagogues, I 
strove to make them blaspheme; and be¬ 
ing exceedingly mad against them, I per¬ 
secuted them even unto foreign cities. 

12 1 Whereupon as I journeyed to Damas¬ 
cus with the authority and commission 

13 of the chief priests, at midday, O king, 
I saw on the way a light from heaven, 
above the brightness of the sun, shining 
round about me and them that journeyed 

14 with me. And when we were all fallen to 
the earth, I heard a voice saying unto me 
in the Hebrew language, Saul, Saul, why 
perseeutest thou me? it is hard for thee 

15 to kick against 2 the goad. And I said, 
Who art thou, Lord ? And the Lord said, 

1 Or, On which errand *Gr. goads. 






320 


A COMMENTARY ON THE ACTS. 


[Acts 26:16,17. 


to infer that they were overcome by the intensity of the light. Then Paul 
heard a voice saying unto him in the Hebrew language. The other narra¬ 
tives of this event say the men heard a sound or voice, but Paul alone under¬ 
stood what the voice said. He was “ kicking against the goad,” like a stubborn 
ox; that is, he was resisting the prickings of his conscience. See Acts 9:5-7 
and 22: 7-9 for further explanation of the message. Here are several par¬ 
ticulars to prove that the event was not a dream or a delusion : 1, all Paul’s 
companions saw the light; 2, they all heard a strange sound as of one speak¬ 
ing; 3, the brightness was greater than that of the sun; 4, it was at midday; 
5, the words were in Hebrew, his familiar mother tongue; 6, the appeal was 
phrased in a proverb common in general speech of that time; 7, it implied 
that his persecuting fury was due to the goadings of his conscience, which 
he was vainly trying to satisfy. 

16, I have appeared ... to make thee a minister and a witness] 

Or, “ I appeared unto thee to appoint thee a minister and a witness both of 
the things wherein thou hast seen me,” etc.; R. V., based on a revised Greek 
text. Paul gives the substance of the message to him from heaven, out¬ 
lining the work which God appointed to him. It was twofold : 1, a min¬ 
ister, meaning servant, the service being to proclaim remission of sins 
and an inheritance among the saints to the Gentiles; 2, a witness to testify 
what he had seen and heard, including his experiences also, out of his 
knowledge of the Jewish Scriptures as fulfilled in Jesus. The witness 
may also go further than verbal testimony : he must give evidence for God 
by his sufferings and perhaps death, since “ witness” and “martyr” are rep¬ 
resented by the same word in Greek. Then too the Revised reading “ the 
things wherein thou hast seen me ” seems to refer to past experience. It 
suggests that Paul had really seen some things of Christ before, but was 
either not clearly conscious that they belonged to Jesus Christ or he was 
trying to ascribe them to some other source. These doubtless would flash 
upon him when he saw the patience and hope of Christians under his bitter 
persecution. How strange their gentle endurance and their forgiving spirit, 
like that of Stephen, must have appeared to the devout though misguided 
mind of young Saul! He must have been impressed by the angel-face of 
Stephen and by his dying prayer, Acts 7:60; by the counsel of Gamaliel, 
Acts 5:34-39; and by the holy devotion of those he had daily persecuted, 
who calmly faced prison and death rather than deny Christ. 

17. Delivering thee] Paul recognized that this call meant persecutions, 


Common Version. 

16 But rise, and stand upon thy feet: for 
I have appeared unto thee for this purpose, 
to make thee a minister and a witness Doth 
of these things which thou hast seen, and 
of those things in the which I will appear 
unto thee; 

17 Delivering thee from the people, and 
from the Gentiles, unto whom now I send 
thee, 


Revised Version. 

16 I am Jesus whom thou persecutest. But 
arise, and stand upon thy feet: for to this 
end have I appeared unto thee, to appoint 
thee a minister and a wit ness Doth of the 
things 1 wherein thou hast seen me, and 
of the things wherein I will appear unto 

17 thee; delivering thee from the people, 
and from the Gentiles, unto whom I send 

1 Many ancient authorities read which thou 
hast seen . 






Acts 26:18-20.] 


321 


PAUL’S DEFENCE BEFORE AGRIPPA. 

sufferings, separation from liis people, evil reputation, and probably a violent 
death to himself. “The people” meant the Jews; “from the Gentiles” 
meant deliverance from the perils that heathen people would bring upon 
him. 

18. To open their eyes] The sun is of little help to one with eyes shut: 
he might as well be in a cave ; so one with the eyes of faith shut by sin could 
not see. The Gentiles were in dense darkness, because their eyes were shut ; 
with eyes open they might see that Christ was their light, Luke 2:32. Dark¬ 
ness is a common figure to express spiritual ignorance, and light is used to 
signify knowledge of spiritual truths in Christ. Satan had the Gentiles or 
heathen under his power then, as he has now, and his rule is hostile to God. 
They would be rescued from the power of Satan through repentance, remis¬ 
sion of sins, and by faith in Jesus Christ would receive the inheritance that 
God grants to the holy. 

19. I was not disobedient unto the heavenly vision] Notice how 
much more fully Paul here gives the words of this heavenly message than 
before the Jews. This was his commission not from the high court of Jeru¬ 
salem, but the highest court of heaven. See how he puts emphasis upon the 
fact that it came from heaven, omitting here particulars as to the blindness 
that befell him and the restoration of his sight through Ananias. He here 
keeps foremost in the minds of his hearers the divine authority of this com¬ 
mand, making little of the human agency by which the explanation of it 
came to him after days of fasting and prayer in Damascus. The higher 
authority and power were the important things, and would impress Agrippa 
more than the other. Paul was not disobedient to this command from 
heaven ; how could any Jew, any devout man, be so ? It was a “ heavenly 
vision.” 

20. shewed first . . . Damascus,... at Jerusalem, ... of Judea] 

This general view of his work is so sketched as to show Agrippa that Paul 
began his teaching among his own people the Jews in Damascus, Jerusalem 
and through Judsea, which is in accord with the record in the earlier part 
of Acts, 9: 20-30. He “ declared ” the same truth to the Gentiles also. The 
verb for “ shewed ” or “ declared ” is imperfect, and implies continued labor: 
“ he kept on declaring.” The order is not sharply defined, for “ then ” is not 
in the Revised Version, as it is not represented in Greek. The Gentiles were 


Common Version. 

18 To open their eyes, and to turn them 
from darkness to light, and from the power 
of Satan unto God, that they may receive 
forgiveness of sins, and inheritance among 
them which are sanctified by faith that is in 
me. 

19 Whereupon, O king Agrippa, I was not 
disobedient unto the heavenly vision: 

20 But shewed first unto them of Damas¬ 
cus, and at Jerusalem, and throughout all 
the coasts of Judea, and then to the Gentiles, 
that they should repent and turn to God, 
and do works meet for repentance. 


Revised Version. 

18 thee, to open their eyes, 1 that they may 
turn from darkness to light, and from the 
power of Satan unto God, that they may 
receive remission of sins and an inherit¬ 
ance among them that are sanctified by 

19 faith in me. Wherefore, O king Agrippa, 
I was not disobedient unto the heavenly 

20 vision: but declared both to them of 
Damascus first, and at Jerusalem, and 
throughout all the country of Judaea, and 
also to the Gentiles, that they should re¬ 
pent and turn to Goa, doing works worthy 


21 


1 Or, to turn them 







322 


A COMMENTARY ON THE ACTS. 


[Acts 26:21-24. 


1, to repent; 2, turn to God, the only God; and 3, prove their sincerity by 
their fruits. The gospel preached by Paul was not merely a creed; it was 
also a life. So Christ demanded belief and a life growing out of true belief 
in him, John 15: 8, 10. 

21. For these causes the Jews caught me] Or, “ For this cause the 
Jews seized me in the temple.” That is, because he obeyed this heavenly 
call to proclaim repentance and a turning to God for Jews and Gentiles, the 
Jews seized him in the temple. The word indicates an unlawful, as distinct 
from a lawful, seizure. Then they “ went about,” “ assayed,” tried, to kill him. 
He implies that they did not afford him a regular trial, nor any fair hear¬ 
ing, but sought to kill him by inciting a furious mob; facts which doubtless 
had vaguely reached Agrippa’s ears before. Even then they had a plot to 
kill him which they had hoped to carry out by getting Festus to give him 
up, and would have succeeded but for the appeal to Caesar. 

22. obtained help of God, I continue unto this day] The remark¬ 
able interpositions of God in his behalf had saved his life unto that day, 
and enabled him to stand testifying “to small and great,” peasants and 
princes, what the prophets said should come to pass. What heresy could 
there be in this ? Moses and the prophets were not heretics; it could not be 
heresy to say that what they predicted had come to pass. So Jesus reasoned 
to the Jews, John 5:45-47. Paul was unharmed unto that day because God 
had rescued him from his murderers for this purpose, to witness how Christ 
had suffered as the prophets foretold. 

23. rise from the dead] The Common Version is better here than the 
Revised. The emphasis is on rising from the dead, the point Paul was dis¬ 
cussing and which he was illustrating by the story of his conversion. He 
now returns to this point, having shown how he had been led to believe in 
the resurrection of Jesus, and how that fulfilled the sayings of the prophets. 
Thus Meyer, Hervey, and also the older interpreters hold. 

24. Paul, thou art beside thyself] Or, “Paul, thou art mad; thy 
much learning doth turn thee to madness,” R. V. Festus here interrupts 
Paul. He could hear no more of these ravings! The man was very learned; 
too learned for Festus to understand; he had great intellectual ability, great 


Common Version. 

21 For these causes the Jews caught me in 
the temple, and went about to kill me. 

22 Having therefore obtained help of God, 
I continue unto this day, witnessing both to 
small and great, saying none other things 
than those which the prophets and Moses 
did say should come: 

23 That Christ should suffer, and that he 
should be the first that should rise from the 
dead, and should shew light unto the people, 
and to the Gentiles. 

24 And as he thus spake for himself, Fes¬ 
tus said with a loud voice, Paul, thou art be¬ 
side thyself; much learning doth make thee 

mad. 


Revised Version. 

21 of 1 repentance. For this cause the Jews 
seized me in the temple, and assayed to 

22 kill me. Having therefore obtained the 
help that is from God, I stand unto this 
day testifying both to small and great, 
saying nothing but what the prophets 

23 and Moses did say should come; 2 how 
that the Christ 3 must suffer, and 2 how 
that he first by the resurrection of the 
dead should proclaim light both to the 
people and to the Gentiles. 

24 And as he thus made his defence, Fes¬ 
tus saith with a loud voice, Paul, thou art 
mad; thy much learning doth turn thee 

1 Or, their repentance 2 Or, if Or, whether 

8 Or, is subject to suffering 






Acts 26:25-27.] 


PAUL’S DEFENCE BEFORE AGRIPPA. 


323 


learning, but an unbalanced mind. Here was a remarkable scene. Paul had 
fettered hands, Festus a fettered heart. Festus was a cynical hearer, with 
dull conscience, a worldly mind, and he takes the Roman’s view, that Paul 
had some abstruse theory or religious hobby, built on so close a study of 
some ancient writings that he had gone crazy. Some men of science so 
regard Christian scholars now. They commend them for their knowledge 
of ancient religious beliefs, but think they are unbalanced in mind. They 
look on zeal in religion as a social phase of life, sweeping over peoples like 
small-pox or fevers. But the sufferers are to be pitied ; it is a spiritual epi¬ 
demic they, forsooth, are too weak to resist! Festus thought Paul crazy; 
the worldlings of to-day so regard whoever is zealous for Christ. 

25. I . . . speak forth the words of truth] Mark the calm dignity 
with which Paul replies to Festus! In courteous, thoughtful, manly words 
he denies that he is crazy ; takes no notice of the compliment to his learning, 
but with regard to the proprieties of the place, the rulers and his own posi¬ 
tion, he earnestly affirms that his words are not those of a crazed brain, but 
rather those of truth and soberness; temperate speech, and not even of an 
excited brain; for the Greek word <ro$o<™Vi}s was a term used by Aristotle 
and others to express the highest form of wisdom, and included the idea of 
the most perfect harmony and balance of mind. So far from being frenzied, 
Paul was scarcely an enthusiast; his words were the calmness inspired by 
great truth. 

26. the king knoweth of these things] This was a delicate way of 
saying to Festus, I do not expect you, a Roman, to understand these matters; 
I was not speaking to you, but I am speaking to the king, who understands 
what I say, for he knows of them. None of these events took place in an 
obscure way, or in an unknown corner of the land. They were public events 
and public talk, therefore well known. They had not escaped the attention 
of Agrippa; of that Paul was fully assured. This was a polite way of re¬ 
minding Festus that he was not now judge but only a spectator, and shows 
the tact, courtesy and self-control of the apostle. 

27. believest thou the prophets?] Notice how skillfully Paul turns 
this interruption of Festus to further his argument. He boldly asks, “ King 
Agrippa, believest thou the prophets ?” And without waiting for an answer 
he replies himself, “ I know that thou believest.” The skill and power of 
this master-stroke reminds us of the eloquent turns of Demosthenes in his 
\ orations. Paul appeals to Agrippa as a witness on two lines of argument: 

1, he knew the facts in respect to Jesus—his life, crucifixion and resurrec-* 


Common Version. 

25 But he said, I am not mad, most noble 
Festus; but speak forth the words of truth 
and soberness. 

26 For the king knoweth of these things, 
before whom also I speak freely: for I am 
persuaded that none of these things are 
hidden from him; for this thing was not 
done in a corner. 

27 King Agrippa, believest thou the proph¬ 
ets ? I know that thou believest. 


Revised Version. 

25 to madness. But Paul saith, I am not 
mad, most excellent Festus; but speak 

26 forth words of truth and soberness. For 
the king knoweth of these things, unto 
whom also I speak freely: for I am per¬ 
suaded that none of these things is hid¬ 
den from him; for this hath not been 

27 done in a corner. King Agrippa, believ¬ 
est thou the prophets ? I know that thou 







324 


A COMMENTARY ON THE ACTS. 


[Acts 26 : 28-30. 


tion; 2, he believed the prophets. Put these two together; mark the testi¬ 
mony of the prophets to the Messiah, see how they fit into the life of Jesus; 
this ought to convince the king. 

28. Almost thou persuadest me to be a Christian] Or, “ With but 

little persuasion thou wouldest fain make me a Christian,” E. V.; a para¬ 
phrase, putting the king in a less favorable light than the reading of the 
Common Version. The real meaning of the passage has caused much dis¬ 
cussion. The Greek reading is disputed, but is elliptical and ambiguous. 
Literally, “ In little [time, argument, labor or degree] thou persuadest to 
make me a Christian.” The “ received text ” in Greek reads y evfrOai, “ to 
become,” but the revised Greek text reads “ to make,” and is accepted 

in recent critical editions. The rendering “ Almost” appears in the Genevan 
version. The older English versions convey the idea of “ degree,” so Tyn- 
dale reads, “ Sumwhatt thou bryngest me in mynd ffor to be come Christen ”; 
that is, your argument begins to affect my mind; begins to influence me. 
The version of Cranmer is much the same. This is perhaps as satisfactory 
as any of the many interpretations of this perplexing clause. 

29. were both almost, and altogether such as I am] Or, “ I would 
to God, whether with little or with much, not thou only, but also all,” etc. 
Paul’s reply has long been pointed out as a model of earnest, courteous, 
direct appeal to the conscience, and a fine rhetorical close. He takes up 
Agrippa’s courteous but ambiguous response, and with graceful art changes 
it into a forceful appeal for all to become decided Christians at once. With 
a delicate blending of severity and tenderness he alludes to the injustice of 
his bonds in the wish that they may be set free from the bondage to sin, and 
yet not have the lesser chains which they had left upon him. Notice that 
Paul repeats the “ with little” and adds “or with much,” showing that here 
Paul did not take Agrippa’s words in the sense either of “almost” or of “in 
a little time,” but as meaning either “with little argument,” “little effort” 
or “in a little degree”; for he adds “with much argument” or “much 
labor” or “in much time.” There are some who think that Paul took up 
Agrippa’s words in a different sense from what Agrippa used them; but it is 
not probable that Paul intentionally juggled with words in so solemn an 
appeal.* 


Common Version. 

28 Then Agrippa said unto Paul, Almost 
thou persuadest me to be a Christian. 

29 And Paul said, I would to God, that not 
only thou, but also all that hear me this day, 
were both almost, and altogether such as I 
am, except these bonds. 

30 And when he had thus spoken, the 
king rose up, and the governor, and Bernice, 
pd they that sat with them : 


Revised Version. 

28 believest. And Agrippa said unto Paul, 
1 With but little persuasion thou wouldest 

29 fain make me a Christian. And Paul 
said, I would to God, that 2 whether with 
little or with much, not thou only, but 
also all that hear me this day, might be¬ 
come such as I am, except these bonds. 

30 And the king rose up, and the governor, 
and Bernice, and they that sat with 

1 Or, In a little time 2 Or, both in little and 
in great, i.e. in all respects 


* This obscure sentence turns mainly on the meaning of the two Greek words ev oAi'yw. 
They are rendered—1, “ within a little” or “almost,” so the Common Version, and Chrys¬ 
ostom, Beza, Luther, Grotius, Bengel, Ewald, Schaff; 2, “in a little” time, Calvin, Wet- 







Acts 26:31,32.] 


PAUL’S DEFENCE BEFORE AGRIPPA. 


325 


31. This man doeth nothing' worthy of death or of bonds] The 
king rose up, to signify that the hearing was ended. The others followed in 
the order of their rank; they withdrew from the place of hearing, conversing 
about the case. All appear to have agreed that Paul had done or rather was 
doing nothing worthy of death or bonds, for they referred to his view or sen¬ 
timents which had been the cause of his seizure by the Jews. This is the 
third time he had been virtually declared innocent. 

32. said Agrippa unto Festus, This man ... set at liberty] 
Festus said he wanted to have “somewhat to write” to Eome about Paul, 
therefore he brought Paul before Agrippa: for “ I have no certain thing to 
write unto my lord,” Acts 25: 26. The only “certain thing” he now had to 
say was, “ This man doeth nothing worthy of death or of bonds.” Did he 
say it ? If he did, would not Nero ask, Why did you then send him to Rome ? 
Why was he not discharged ? This was a corner from which Festus could 
not honorably escape except by throwing the blame upon the turbulence and 
unreasonableness of the Jews. Agrippa by his declaration in a courteous 
way suggests that Paul ought to have been discharged, and that whoever 
constrained him to make the appeal, by denying or delaying justice, might 
have to answer for the result. Neither Festus nor Paul could now change 
matters; the appeal prevented a discharge, the case must go to Rome. This 
was providential; for had the apostle been set free at Caesarea the Jews 
might have killed him. He could not have gone to Rome as easily on his 
own account to preach; his going as an imperial prisoner attracted attention 
to him, and gave him access to persons and opportunities to preach Christ 
which he could not have had otherwise. 

Suggestive Applications. —1. Jesus when accused was silent; Paul 
when accused, with boldness, wisdom and eloquence cleared himself and 
convicted his accusers of wrong; this was his duty; he was appointed to 
witness for Jesus; so Christians noware to be witnesses. 2. It is a noble 
thing when one can confidently appeal to his whole life to repel a charge 
of wrong-doing. 3. “Dignity, gentleness, courtesy, characterize a true 


Common Version. 

31 And when they were gone aside, they 
talked between themselves, saying, This 
man doeth nothing worthy of death or of 
bonds. 

32 Then said Agrippa unto Festus, This 
man might have been set at liberty, if he 
had not appealed unto Cesar. 


Revised Version. 

31 them: and when they had withdrawn, 
they spake one to another, saying, This 
man doeth nothing worthy of death or of 
82 bonds. And Agrippa said unto Festus, 
This man might have been set at liberty, 
if he had not appealed unto Caesar. 


stein, Neander, De Wette, Lange, Robinson, Hackett; or 3, “in few” words or “with little 
trouble,” so Alford, Olshausen, Meyer, Lechler, Plumptre; or 4, “in a little” degree or 
measure—that is, your argument makes some impression, has some force—so Alexander, 
following Tyndale (“ sumwhatt ”), Wycliffe (“ in a letel thing ”), Broadus, Riddle. It is hardly 
possible to retain the “ almost” and “ altogether” of the Common Version in the face of the 
grammatical difficulties. The words may mean “ with little effort,” or possibly “ in little 
time”; but the ev /aeyaAw for jtoAAw will not admit of the proper contrast “in much time.” 

Many hold that Agrippa’s words were in jest, sarcasm or a sneer; others that they were 
courteous and ambiguous in spirit, and others that they were the courteous sincerity of a 
worldly man slightly impressed by the earnest gospel appeal. The latter is the most prob¬ 
able view. 







326 


A COMMENTARY ON THE ACTS. 


[Acts 27:1. 


Christian.”— Prof. Bedford. 4. The best evidence for our religion is facts; 
“ once I was a sinner fighting against God, now I am a disciple of Christ.” 
5. The Christian is conscious of a divine call and of divine care. 6. Ignor¬ 
ance may not remove guilt or sin, but may change the extent of the guilt; 
an ignorant persecutor may not be as blameworthy as an enlightened one. 
7. Paul was called when a young man; the calls of conscience may be heav¬ 
enly ones to the young. 8. Every man ought to lead a pure, devout life, in 
imitation of Paul as he imitated Christ. 9. Resurrection is not incredible, 
for God is omnipotent; he who created life can recall to life. 10. Lustful 
lives like that of Agrippa and of Bernice blind persons to the truth. 11. 
Resurrection of Jesus is a great truth in the Christian system. 12. Knowl¬ 
edge of the Old Testament brings confirmation to Christian faith. 13. In¬ 
tellectual belief is good, but will not save the soul. 14. Providences that 
seem adverse may prove the best. 15. Bonds and chains with Christian 
faith are better than liberty without it. 

Paul’s Voyage Towards Rome. 27:1-8. 

Analysis. —Paul as a prisoner sails to Myra and Fair Havens, vs. 1-8; 
warns the centurion of danger—the warning not heeded, vs. 9-13 ; ship in a 
furious tempest, vs. 14-20; Paul encourages those on the ship, vs. 21-26; 
the ship is wrecked, but the lives of all are saved, vs. 27-44. 

[The narrative of the voyage and shipwreck of Paul is regarded as one 
of the best specimens of the work of the Revisers of 1881. The accurate 
and usually happy renderings of nautical phrases, clearing up many obscur¬ 
ities and some hitherto apparent contradictions in this narrative, are worthy 
of note as special excellences of the Revised Version.] 

1. when it was determined . . . they delivered Paul] Or, literally, 
“ As it was decided to sail us away to Italy,” implying a decision about the 
time and manner of taking Paul to Italy. The “us” or “we” shows that 
Luke the historian was also in the company. Some suppose that Luke was 
allowed to go as an attendant or slave of Paul, a thing allowed under Roman 
law even to a state prisoner; see Acts 21:18, which implies that Luke was 
with Paul at Jerusalem. He does not appear to have been with Paul when 
Lysias sent the latter to Felix; but as he now reappears with Paul, it is gen¬ 
erally supposed that Luke was with the apostle during the two years’ deten¬ 
tion at Caesarea. The plural “they delivered” may refer to the act as the 
joint order of Festus and Agrippa (see Acts 26: 32), or as the act of the 
military officers who kept Paul. He was officially handed over to the cen¬ 
turion with other prisoners that had been held in Caesarea awaiting a 
similar transfer to Rome. The centurion was of the “ Augustan band ” or 


Common Version. Revised Version. 

C HAP. XXVII.—And when it was deter- 27 And when it was determined that we 
mined that we should sail into Italy, should sail for Italy, they delivered Paul 
they delivered Paul and certain other pris- and certain other prisoners to a centurion 

oners unto one named Julius, a centurion of named Julius, of the Augustan i band. 

Augustus’ band. 1 


1 Or, cohort 






Acts 27:2, 3.] 


PAUL’S VOYAGE TOWARDS ROME. 


327 


“cohort.” The Greek for “Augustan” is <re/3«wn%, “ sebastes,” from which 
some infer that it was a Samaritan cohort from the capital Sebaste. Josephus 
speaks of Samaritan battalions in Roman service, but uses a different word 
for them, Wars, 2:12, 5; Antiq. 20: 6, 1. Julius belonged to the Augustan 
cohort, but it does not say the cohort was stationed at Caesarea. It may have 
belonged in Rome, and Julius have come with Festus when he assumed the 
rule of Palestine, and now was returning to his cohort. It is quite likely 
that the phrase designates “ a troop of the emperor,” a company of military 
couriers; see “Italian band” or “cohort,” Acts 10:1. He would be a suit¬ 
able officer to have charge of prisoners who were sent to the emperor for 
trial. This narrative of the voyage and shipwreck of Paul touches ancient 
geography and history at many points, offering severe tests of the accuracy 
of the writer. It has stood all the tests, and is a valuable evidence of the 
historical accuracy of the book of Acts. 

2. entering into a ship of Adramyttiuin] Notice the felicitous ren¬ 
dering of these nautical terms in the Revised Version: “ embarking in a 
ship of Adramyttium, which was about to sail unto the places on the coast 
of Asia, we put to sea,” etc. This is based on a slightly-amended Greek 
text. There was no direct line of ships running from Palestine to Italy; but 
there were ships going to the coast of Asia Minor, and from there ships ran 
frequently to Italian ports for Rome. By Asia Minor was, therefore, the 
quickest and best way to reach Rome. Adramyttium was opposite the 
famous island Lesbos, and on the northwest coast of Asia Minor. It is now 
a poor village, but still has some shipping interest. Aristarchus was a com¬ 
panion of Paul, probably the same who was at Ephesus and elsewhere, Acts 
19:29; 20:4; Col. 4 :10. 

3. Julius courteously entreated Paul] Or, “treated Paul kindly.” 
The ship “ touched,” literally “ held firm to Sidon,” a word used as a nautical 
term. There the centurion treated Paul literally “ philanthropically,” “ and 
permitted him to go unto friends to receive care.” The Greek for the last 
two words is a medical phrase often used for care of the sick. It is inferred 
that Paul was suffering from illness brought on by the long imprisonment. 
It is not necessary to suppose that Julius was favorable to Christianity : he 
treated Paul thus because he was a Roman citizen, accused from envy. 
Sidon was earlier called “ Zidon ” and “ great Zidon,” Gen. 49:13; Josh. 
19 : 28. The “friends” were doubtless disciples, since the gospel had been 
preached in Phoenicia and at Tyre. See Acts 11:19; 21: 3, 4. Sidon was 
the other chief city. Sidon, now Saida, is a town of some importance. Some 
remarkable ancient sarcophagi were found there a few years ago. 

Common Version. 

2 And entering into a ship of Adramyt¬ 
tium, we launched, meaning to sail by the 
coasts of Asia ; one Aristarchus, a Macedon¬ 
ian of Thessalonica, being with us. 

3 And the next day we touched at Sidon. 

And Julius courteously entreated Paul, and 
gave him liberty to go unto his friends to re¬ 
fresh himself. 

1 Gr. receive attention. 


Revised Version. 

2 And embarking in a ship of Adramyt¬ 
tium, which was about to sail unto the 
places on the coast of Asia, we put to sea, 
Aristarchus, a Macedonian of Thessa- 

3 lonica, being with us. And the next day 
we touched at Sidon : and Julius treated 
Paul kindly, and gave him leave to go 

I unto his friends and Refresh himself. 









328 


A COMMENTARY ON THE ACTS. 


[Acts 27:4-7. 


4. we sailed under Cyprus] Or, literally, “ And thence having led out 
[the ship to sea], we sailed under the lee of Cyprus,” etc. The wind was strong, 
from the west. The ship went out from Sidon, and sailed northward along 
the coast, and by the east side of Cyprus past the northeast point of that 
island, when it made northwestward, crossing the bays of Cilicia and Pam- 
phylia, or the sea along those countries, to Myra, a seaport of Lycia, a south¬ 
western province of Asia Minor. Myra was then a large city, as it was also 
in the middle ages, but now is represented by the ruins of a great theatre 
and an aqueduct, and a Turkish town called Dembre. 

6. found a ship of Alexandria sailing into Italy] The first ship was 
going on northward to Adramyttium ; but at Myra was another ship, prob¬ 
ably a government vessel, loaded with grain from Alexandria in Egypt and 
bound for Italy. Why was this ship so far north ? The direct route from 
Alexandria lay further to the west and south. A simple explanation is that 
the same west wind which drove the first ship east of Cyprus, drove the grain 
ship out of its course northeastward to Myra. Moreover it is also known that 
these ships usually sailed north from Alexandria, rather than westward along 
the coast of Africa, to avoid the great quicksands on that coast. Then, too, 
Myra was a great “grain storehouse” or “port,” according to an old inscrip¬ 
tion found there ; so the ship may have intentionally gone in there to unload 
some part of its cargo. Meeting with this ship appears to have led to a 
change of plan. Instead of going on to Mysia and from thence to Rome 
through Macedonia, it seemed better to sail direct for Italy; so the centurion 
transferred the prisoners to the grain ship. If this was a government trans¬ 
port, as some recent students of Roman history hold, the reason for a change 
of plan is apparent. They would be in government custody, and no personal 
provision for expenses would be required. 

7. sailed slowly many days, and scarce were come] Better, “ were 
come with difficulty over against Cnidus,” etc. The wind forced the grain 
ship to tack back and forth along the coast northwestward between the island 
of Rhodes and the mainland, until they were opposite the peninsula where 
was the grain-port of Cnidus, noticed by Thucydides; then they ran south¬ 
ward to get on the east or leeward side of the larger island of Crete (now 
Candia), past the extreme eastern promontory of that island known as 
Salome, mentioned as Samonion by Strabo; now called Cape Salomon. This 
cape they passed with great difficulty, as v. 8 states. 


Common Version. 


Revised Version. 


4 And when we had launched from thence, 
we sailed under Cyprus, because the winds 
were contrary. 

5 And when we had sailed over the sea of 
Cilicia and Pamphylia, we came to Myra, a 
city of Lycia. 

6 And there the centurion found a ship of 
Alexandria sailing into Italy ; and he put us 
therein. 

7 And when we had sailed slowly many 
flays, and scarce were come over against 
Cnidus, the wind not suffering us, we sailed 
under Crete, over against Salmone; 


4 And putting to sea from thence, we sailed 
under the lee of Cyprus, because the 

5 winds were contrary. And when we had 
sailed across the sea which is off Cilicia 
and Pamphylia, we came to Myra, a city 

6 of Lycia. And there the centurion found 
a ship of Alexandria sailing for Italy ; 

7 and he put us therein. And when we had 
sailed slowly many days, and were come 
with difficulty over against Cnidus, the 
wind not 1 further suffering us, we sailed 
under the lee of Crete, over against Sal- 

1 Or, suffering us to gel there 


\ 







FAIR HAVENS. 

(After a Sketch in James Smith's “ Voyage and Shipwreck of St. Paul. 

The spectator is looking west. 
































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































Acts 27:8-10.] 


PAUL IN THE STORM AND SHIPWRECK. 


329 


8. place ... called the Fair Hayens] But see Kevised Version. The 
ship kept close to the southeastern shore of the island of Crete, until it came 
to the harbor of Fair Havens, a few miles east of Cape Matala. This bold 
promontory protected the ship from the westerly gales. Beyond that the 
ship would encounter those gales with all their force, for the island coast there 
turns sharply to the northward, exposing a ship to the full sweep of western 
winds over a long stretch of the Mediterranean Sea. The harbor is spoken 
of as nigh to the “city of Lasea,” probably to aid Theophilus, to whom the 
book of Acts was written, better to trace out the course. The ruins of the 
city, after long lying hidden, were found in 1856 by a Scotch yachting party, 
about two hours’ walk eastward from Fair Havens. 

Suggestive Applications. —1. Christian life is like a voyage: it re¬ 
quires preparation ; may be begun in strange company ; friends and kindness 
are found; adverse winds; sudden and unexpected changes, when progress 
is slow and difficult. 2. A Christian wins confidence. 3. A soldier may be 
philanthropic and kind. 


Paul in the Storm and Shipwreck. 27:9-44. 

9. when sailing* was now dangerous] Or, “ the voyage was now dan¬ 
gerous.” The voyage had been slow because of adverse winds, of the change 
of ships and the delays in calling at ports, so that winter was near. The 
time is marked by “ the fast,” meaning the great day of the atonement that 
came on the 10th of Tisri (that year about September 24). Sailing was 
counted “dangerous” from this time until the passover or later in the spring. 
As Paul had made frequent journeys to Greece, he seems to have been con¬ 
sulted in respect to continuing the voyage. 

10. I perceive that this voyage will be with hurt] Or, “with 
injury and much loss.” Paul said literally, “Men, I perceive” or “see.” 
The words imply that a somewhat general consultation was held ; that Paul 
addressed the persons who were inquiring, probably the centurion, the ship¬ 
master or pilot, and the captain—see v. 11—and that Paul had considered 
the facts, and spoke from observation and experience. Paul was shipwrecked 
three times, 2 Cor. 11: 25, and may have been in these very waters about Crete 
before; see Titus 1:5, 12. The Greek word for “hurt” or “injury” is a 
strong one, meaning “outrage,” “violence” as of the sea or of a tempest, 
hence “disaster,” followed by “much loss” of the “lading” or cargo of the 
ship, “ but also of our lives.” The former proved true, but not the latter. 


Common Version. 

8 And, hardly passing it, came unto a 
place which is called the Fair Havens; nigh 
whereunto was the city of Lasea. 

9 Now when much time was spent, and 
when sailing was now dangerous, because 
the fast was now already past, Paul admon¬ 
ished them, 

10 And said unto them, Sirs, I perceive 
that this voyage will be with hurt and much 
damage, not only of the lading and ship, but 
also of our lives. 


Revised Version. 

8 mone; and with difficulty coasting along 
it we came unto a certain place called 
Fair Havens; nigh whereunto was the 
city of Lasea. 

9 And when much time was spent, and 
the voyage was now dangerous, because 
the Fast was now already gone by, Paul 

10 admonished them, and said unto them, 
Sirs. I perceive that the voyage will be 
with injury and much loss, not only of 
the lading and the ship, but also of out 





330 


A COMMENTARY ON THE ACTS. 


[Acts 27 :11,12. 


Paul, finding that his advice was not followed, gave himself to prayer, and 
he believed the Lord providentially saved their lives; see v. 24. 

11. the centurion believed the master] Or, “ the centurion gave heed 
to the master,” literally, “ the governor” or “steersman,” for this is the usual 
meaning of the Greek term. It is rendered “ shipmaster ” by the Common 
and the Revised Version in Rev. 18:17. So the Greek for ‘‘owner of the 
ship ” is one word, vavKhripos, “ one who has a ship by lot.” The Revisers 
take it to mean “shipowner”; but more recent researches throw doubt on 
this rendering. Perhaps he was a government officer in charge of the 
vessel, and the vessel a government grain vessel. This view also accords 
with the etymological meaning of the Greek word, and is supported by the 
statement in vs. 11 and 31, which implies that the centurion was chief 
in command, which might be the fact if it was a government transport.* It 
is natural that the centurion should give more heed to the opinions of sailors 
like the pilot and the captain than to those of a prisoner like Paul. Yet the 
next verse shows a division of views. 

12. the more part advised to depart] Or, “to put to sea.” As the 
“ haven ” or “ harbor ” was “ not well situated,” or was “ ill-suited,” literally 
“ for wintering,” “ the more ” men advised, etc. There is no Greek equiva¬ 
lent for “ part.” The phrase means that the majority of those on board or 
of those consulted advised trying to reach Phoenix and to winter there. This 
harbor is now identified with Loutro or Lutro, on the south side of the island 
of Crete and about 35 miles west of Fair Havens. It is said to be a safe 
harbor in winter, well closed in from the wind and from breakers.]- The har¬ 
bor looks toward the east; but the Common English Version says the harbor 
of Phoenix “ lieth toward the southwest and northwest,” while the Revised 
Version says “ looking north-east and south-east,” exactly the opposite direc¬ 
tions. The Greek literally reads phenovra Kara \ip a <al Kara \ihpov, “ looking 
down the southwest wind and down the northwest wind.” The translators 
of the Common Version understood this to mean the direction from which the 
wind blew in each case; but the Revisers understood it to refer to the point 
to which the wind blew. The preposition d, “ down,” favors the latter 
rendering. It has been ably discussed ; but the view of the Revisers had been 
urged by James Smith of Jordanhill and by Rev. George Brown after care¬ 
ful personal exploration of Crete, and was adopted by such critical scholars 


Common Version. 


Revised Version. 


11 Nevertheless the centurion believed the 
master and the owner of the ship, more than 
those things which were spoken by Paul. 

12 And because the haven was not commo¬ 
dious to winter in, the more part advised to 
depart thence also, if by any means they 
might attain to Phenice, and there to winter; 
which is a haven of Crete, and lieth toward 
the southwest and northwest. 


11 lives. But the centurion gave more heed 
to the master and to the owner of the 
ship, than to those things which were 

12 spoken by Paul. And because the haven 
was not commodious to winter in, the 
more part advised to put to sea from 
thence, if by any means they could reach 
Phoenix, and winter there; which is a 
haven of Crete, looking 1 north-east and 

1 Gr. down the south-west wind and down the 
north-west wind. 


* See Ramsay, St. Paul, 325 ff. 

+ James Smith’s Voyage and Shipwreck of St. Paul, 3d ed., pp. 90, 253 ff. 







Acts 27:13-16.] 


PAUL IN THE STORM AND SHIPWRECK, 


331 


as J. A. Alexander and Alford. The question cannot be positively deter¬ 
mined ; but later scholarship favors the Revised Version. 

13. supposing* that they had obtained their purpose] The south 
wind blowing gently—the Greek is very expressive, “ blowing under breath” 
—they were sure of making so short a distance as Phoenix in a few hours. 
They did not even take up the boat that they were towing behind the ship. 
They took up anchor, and sailed close to shore around Cape Matala, a point 
on the south side of Crete two to four miles west of Fair Havens. The 
Greek for “ close in shore ” is “ nearer ” or “ closer,” meaning closer than 
usual. 


14. there arose against it a tempestuous wind] Or, “But not long 
after,” literally, “ After not much time,” “ a typhonic wind beat down it,” 
that is, down from the island, as soon as the ship had passed Cape Matala. 
This would be natural, for the mountain peaks on the island are about 7000 
feet high. Some, as Farrar, render “against it,” as referring to the ship; 
but the Greek word for ship is neuter, while this pronoun in Greek is femi¬ 
nine, so that that rendering is untenable. The Greeks compared a hurricane 
to a mythical giant buried under Mount JEtna, called Typhon; hence our 
name typhoon, for a violent whirlwind. This wind on the sea was called 
Euroclydon, or according to the revised Greek reading Euraquilo. The 
first word means “ southeast wind ” and “ waves ”; the second means “ north¬ 
east wind,” so it was a northeast gale. This corresponds with investigations 
along the island of Crete during the winter season.* 

15. the ship was caught, ... we let her drive] Or, “we gave 
way, and were driven.” The wind is represented as seizing the ship, and 
not being able, literally, “ to look in the eye of the wind,” that is, to face it, 
“giving way [to it] we were driven.” Such sudden changes and gales are 
still common in that part of the Mediterranean Sea. 

16. running under a certain island] That is, under the lee of the 
island, to be protected from the wind. The island was called “Kauda” or 
Clauda, for the Greek reading varies, but has been identified as the modern 
Gozzo, a small island about 20 miles southward from Crete. Here with much 
difficulty they took up their row-boat, which had been towed astern. It was 
probably filled with water, and the rolling of the ship made it difficult “to 
secure it,” that is, to lift it on board the ship. 


Common Version. 


Revised Version. 


13 And when the south wind blew softly, 
supposing that they had obtained their pur¬ 
pose, loosing thence , they sailed close by 
Crete. 

14 But not long after there arose against 
it a tempestuous wind, called Euroclydon. 

15 And when the ship was caught, and 
could not bear up into the wind, we let her 
drive. 

16 And running under a certain island 
which is called Clauda, we had much work 
to come by the boat: 


13 south-east. And when the south wind 
blew softly, supposing that they had ob¬ 
tained their purpose, they weighed an¬ 
chor and sailed along Crete, close in shore. 

14 But after no long time there beat down 
from it a tempestuous wind, which is 

15 called Euraquilo : and when the ship 
was caught, and could not face the wind, 

16 we gave way to it . and were driven. And 
running under the lee of a small island 
called 1 Cauda, we were able, with diffi- 

1 Many ancient authorities read Clauda. 


* See Smith’s Voyage and Shipwreck of St. Paul , 3d ed., pp. 96-102,155-157. 











332 


A COMMENTARY ON THE ACTS. 


[Acts 27:17-20. 


17. they used helps, undergirding’ the ship] The Greek for “helps” 
primarily means “ to run up at the cry ” for help, so it refers to precautions 
taken against disaster. It is a medical as well as a nautical term for band¬ 
ages, “ligaments.” The “undergirding” was slipping heavy ropes under 
the keel and fastening the ends on either side of the ship so as to strengthen 
the hull against the strain of the waves, which might force the seams to open 
and allow the hull to fill with water. It is now called “ frapping,” but is 
rarely done. Then they lowered all the sails with the “gear” (R. V.), fear¬ 
ing that the gale might drive them southwest upon the Syrtis, the great Afri¬ 
can quicksands, and then let the vessel drift. The great Syrtis was the dread 
of ancient mariners, and has been described by the Roman poet Lucan in 
his Pharsalia, 9: 303-310; and Virgil pictures Aeneas as shipwrecked on 
these quicksands. 

18. they lightened the ship] Literally, “they made a casting out” 
of part of the cargo. The Revised Version renders “began to throw [the 
freight] overboard,” which though not a literal translation correctly expresses 
the thought. Perhaps some of the heavier merchandise carried as freight 
was thrown over. 

19. cast out with our . . . hands the tackling] Or, “they cask out 
with their own hands the tackling,” literally, “furniture” or equipment of 
the ship. This was on the third day of the storm. The danger was great 
and increasing, as the great sacrifice of the furniture shows. James Smith 
and Farrar think the “tackling” was the “main spar.” Alford, Words¬ 
worth, and Meyer suppose it means furniture, beds, movables, and Wetstein 
says it was passengers’ baggage. Howson does not think they would throw 
over a great spar, that would support twenty or thirty men in the water in 
case the ship foundered. It seems most likely that “ tackling” refers to that 
“equipment” of the ship which would be useless in the storm. 

20. neither suu nor stars in many days appeared] Or, “ shone upon 
us for many days.” This would cause them to lose their reckoning and 
knowledge of where they were; for, before the invention of the mariner’s 
compass, the sun and stars were the only guides sailors had when far out at 
sea. They did not know whither they were drifting; the tempest was high ; 
no land was in sight; the ship was strained and no doubt leaking; “all hope 
that we should be saved was taken away.” The last term is expressive in 


Common Version. 

17 Which when they had taken up, they 
used helps, undergirding the ship: and, fear¬ 
ing lest they should fall into the quicksands, 
strake sail, and so were driven. 

18 And we being exceedingly tossed with 
a tempest, the next day they lightened the 
ship; 

19 And the third day we cast out with our 
own hands the tackling of the ship. 

20 And when neither sun nor stars in 
many days appeared, and no small tempest 
lay on us, all hope that we should be saved 
was then taken away. 


Revised Version. 

17 culty, to secure the boat: and when they 
had hoisted it up, they used helps, under¬ 
girding the ship; and, fearing lest they 
should be cast upon the Syrtis, they low- 

18 ered the gear, and so were driven. And 
as we laboured exceedingly with the 
storm, the next day they began to throw 

19 the freight overboard ; and the third day 
they cast out with their own hands the 

20 1 tackling of the ship. And when neither 
sun nor stars shone upon us for many 
days, and no small tempest lay on us, all 
hope that we should be saved was now 

1 Or, furniture 








Acre 27:21-25.] PAUL IN THE STORM AND SHIPWRECK. 


333 


the Greek, “taken away round about” or “from every side.” The poor 
storm-tossed souls on the ship had been looking this way and that to discover 
some hope of escape; but now they could see no hope likely to come from 
any quarter. 

21. after long abstinence, Paul stood forth] The Greek is forcible; 
literally, “ Being much without food, then Paul standing in the midst of them 
said, It was right surely, O men, having been obedient to me, not to have set 
sail from Crete, and to have gained this outrage [or ‘disaster’] and loss.” 
Compare Revised Version. Paul did not remind them of his former advice 
to taunt them, but chiefly, as appears later, to impress more forcibly the fresh 
counsel which he is about to give. The Greek for “long without food” im¬ 
plies both continued and great lack of food, though not entire abstinence. 
It was not owing, however, to lack of provision on the ship; it was rather 
due to fear, difficulty of preparing food, and constant labor to keep the ship 
afloat. We say “ a man has made a loss,” which corresponds to the Greek 
phrase “ gained a loss.” 

22. be of good cheer: . . . there shall be no loss of . . . life] 

Though they had made a mistake in not heeding his advice, he urges them 
to be of good courage or of good heart even now, because, literally, “ no one 
life among you shall be cast away,” “ but [there shall be a casting away or 
loss] of the ship.” The “only” added by the Revisers is not in the Greek 
text. The ship included the cargo, which was also lost, see v. 38. This 
Greek expression is peculiar to the Greek ; the English has no corresponding 
idiomatic phrase. The manly tone of Paul has none of the boastful air of 
Csesar’s words to the pilot in a storm, “ Fear not, thou bearest Csesar.” 

24. God hath given thee all them that sail with thee] Or, “God 
hath granted thee,” etc. The Greek word signifies what has been granted 
or bestowed as a favor; as a favor, God would spare the lives of all on board 
the ship. This assurance had been given by a messenger “ of the God whose 
I am, whom also I serve,” which includes “ worship.” Paul must “ stand 
before Csesar,” that is, must have a trial before him; and as a surprising 
thing, behold, God, as a favor or as a token of his grace, has made a free 
gift of all those sailing with him, meaning that all their lives would be spared. 


Common Version. 

21 But after long abstinence, Paul stood 
forth in the midst of them, and said, Sirs, ye 
should have hearkened unto me, and not 
have loosed from Crete, and to have gained 
this harm and loss. 

22 And now I exhort you to be of good 
cheer: for there shall be no loss of any man's 
life among you, but of the ship. 

23 For there stood by me this night the 
angel of God, whose I am, and whom I 
serve, 

24 Saying, Fear not, Paul; thou must be 
brought before Cesar: and, lo, God hath 
given thee all them that sail with thee. 

25 Wherefore, sirs, be of good cheer: for I 
believe God, that it shall be even as it was 
told me. 


Revised Version. 

21 taken away. And when they had been 
long without food, then Paul stood forth 
in the midst of them, and said, Sirs, ye 
should have hearkened unto me, and not 
have set sail from Crete, and have gotten 

22 this injury and loss. And now I exhort you 
to be of good cheer: for there shall be no 
loss of life among you, but only of the 

23 ship. For there stood by me this night an 
angel of the God whose I am, whom also 

24 I serve, saying, Fear not, Paul; thou 
must stand before Csesar: and lo, God 
hath granted thee all them that sail with 

25 thee. Wherefore, sirs, be of good cheer: 
for I believe God, that it shall be even so 






334 


A COMMENTARY ON THE ACTS. 


[ACTS 27:26-29. 


26. we must be east upon a certain island] Paul repeats his exhort¬ 
ation to cheer up, and gives a fresh reason. He believes God; that it will 
be even exactly as it has been spoken to him; but he distinctly foretells that 
they will all be cast upon an island. 

27. the fourteenth night ... we were driven up and down in 
Adria] The “fourteenth” night after leaving Fair Havens. “Adria” in 
ancient writers was not limited to the modern Adriatic Sea, but was the 
entire central part of the Mediterranean between Greece and Sicily. So 
Ptolemy speaks of it; and Josephus describing his own shipwreck, about two 
years later than that of Paul, says he was rescued by a ship in the middle 
of Adria, near this same place. About midnight the sailors suspected, prob¬ 
ably from hearing “ the breakers ” on the shore, that “ they were drawing 
near to some country,” literally, “some coast” (or “land”) “to be drawing 
near.” Sailors always describe appearances, and say the land appears to 
draw near to them, rather than that they are sailing near to the land. Smith 
of Jordanhill gives a graphic description of the shore of Malta: “No ship 
can enter it [St. Paul’s Bay] from the east without passing within a quarter 
of a mile of the point of Koura; but before reaching it, the land is too low, 
and too far from the track of a ship driven from the eastward, to be seen in 
a dark night. When she does come within this distance it is impossible to 
avoid observing the breakers, for with northeasterly gales the sea breaks 
upon it with violence. The breakers could be seen [by day] . . . about a 
quarter of a mile, . . . when the land itself is not seen.”— Voyage and Ship- 
meek of St. Paul, p. 120. 

28. And sounded,. . . twenty fathoms] Promptly the sailors “ sound¬ 
ed,” cast out the lead and line, and found they were in “ twenty fathoms,” 
about 120 feet, of water; but a little later it was only “fifteen fathoms,” or 
about 90 feet. This was proof that a shore was near, of what kind, whether 
sandy or rocky, they knew not; they feared it was rocky. 

29. cast four anchors out of the stern] As a wise precaution they 
threw out the four anchors from the stern. How it was done may be illus¬ 
trated by pictures of ships found at Herculaneum. Some modern Greek 
ships are thus anchored in the Bosphorus. The common way for ancient as 
for modern ships is to anchor from the bow. One object in casting anchors 
from the stern was to keep the ship pointed towards shore, so that they could 
run it ashore as soon as day came. If they had anchored by the bow, the 


Common Version. 

26 Howbeit we must be cast upon a certain 
Island. 

27 But when the fourteenth night was 
come, as we were driven up and down in 
Adria, about midnight the shipmen deemed 
that they drew near to some country ; 

28 And sounded, and found it twenty fath¬ 
oms : and when tney had gone a little fur¬ 
ther, they sounded again, and found it fif¬ 
teen fathoms. 

29 Then fearing lest we should have fallen 
upon rocks, they cast four anchors out of 
the stern, and wished for the day. 


Revised Version. 

26 as it hath been spoken unto me. How- 
beit we must be cast upon a certain 
island. 

27 But when the fourteenth night was 
come, as we were driven to and fro in the 
sea of Adria, about midnight the sailors 
surmised that they were drawing near to 

28 some country; and they sounded, and 
found twenty fathoms: and after a little 
space, they sounded again, and found fif- 

29 teen fathoms. And fearing lest haply we 
should be cast ashore on rocky ground, 
they let go four anchors from the stern, 





Acts 27:30-33.] PAUL IN THE STORM AND SHIPWRECK. 


335 


ship might have swung around into the breakers and been broken at once. 
The harbor of St. Paul’s Bay in Malta is still good for small ships, and the 
bottom good for anchorage, as the anchors will never drag. Then they 
waited for day. The ship had been drifting since it left Clauda. Now it is 
clear that the sailors headed the ship toward the northwest to keep it from 
being driven upon the African Syrtis or quicksands. It would have some 
headway northward, yet be beaten back by the northeast gale and thus drift 
westward. Experienced modern mariners in the Mediterranean Sea declare 
that the ship would have drifted in “lying to” the wind thus, about 460 to 
470 miles in the time named in the Acts. Now it is about 476 miles from 
Clauda (Gozzo) to Malta, and the direction of the drift in a modern “Le¬ 
vanter” gale would be, under similar circumstances, along the line from 
Crete to the island of Malta. 

30. the sliipmen ... let down the boat... as thong’ll... anchors 
out] Literally, “ And as the sailors were seeking to flee out of the ship, and 
had lowered the boat into the sea, with pretence as if about to cast out anchors 
from the prow, Paul said to the centurion,” etc. The sailors, with a natural 
instinct for self-preservation, formed a shrewd but selfish plot to save them¬ 
selves by the boat, a base desertion of duty in the face of danger. The Greek 
word for “ cast” or “ lay out” means also “ to stretch out,” implying that they 
were going to take the anchors out in the boat to the full length of the cable 
before dropping them into the sea; this would carry the boat away from the 
ship and towards the shore. The baseness of this treacherous act is increased 
by the fact that this appears to have been the only boat the ship carried. 

31. Except these abide in the ship, ye cannot be saved] If the 
sailors deserted, there would be none left who understood and were able to 
handle the ship when day came, and they should run her on the beach. The 
centurion saw the point at once, and with the promptness of a soldier did not 
wait to consult the “ship-owner” or “ship-master,” but took matters into his 
own hands and ordered the soldiers to cut the ropes and let the boat fall. 
The boat appears to have been let nearly down ready to be dropped further 
when the sailors were ready to man her; so when the ropes were cut the boat 
fell a few feet to the water, and at once drifted off. 

33. Paul besoug’lit them all to take meat] Or, “ to take some food.” 
This was a wise plan for several reasons. The sailors might be sullen and 


Common Version. 

30 And as the shipmen were about to flee 
out of the ship, when they had let down the 
boat into the sea, under colour as though 
they would have cast anchors out of the 
foreship, 

31 Paul said to the centurion and to the 
soldiers. Except these abide in the ship, ye 
cannot be saved. 

32 Then the soldiers cut off the ropes of 
the boat, and let her fall off. 

33 And while the day was coming on, Paul 
besought them all to take meat, saying, This 
day is the fourteenth day that ye have tar¬ 
ried and continued fasting, having taken 
nothing. 


Revised Version. 

30 and 1 wished for the day. And as the sail¬ 
ors were seeking to flee out of the ship, 
and had lowered the boat into the sea, 
under colour as though they would lay 

31 out anchors from the foreship, Paul said 
to the centurion and to the soldiers, Ex¬ 
cept these abide in the ship, ye cannot be 

32 saved. Then the soldiers cut away the 
ropes of the boat, and let her fall off. 

33 And while the day was coming on, Paul 
besought them all to take some food, say¬ 
ing, This day is the fourteenth day that 
ye wait and continue fasting, having 

1 Or, prayed 






336 


A COMMENTARY ON THE ACTS. 


[ACT'S 27:34-37. 


rebellious because their plot was defeated; sailors, soldiers and prisoners 
were weak from anxiety, labor and want of proper food, and unfitted to meet 
the struggle required to save their lives. Hunger usually makes men irri¬ 
table, and takes away their courage in emergencies; for Paul reminds them 
it was the fourteenth day that they had been “ watching” and had continued 
without food (the Greek is the same word as in v. 21), “having taken noth¬ 
ing.” This clause is generally understood to mean that they had taken no 
regular meal for fourteen days. The Greek compound word for “nothing” 
primarily means “not one” or “not even one,” hence is not quite so strong 
as the English “nothing,” and might imply “not one” meal. 

34. this is for your health] Or, “ for your safety ” or “ preservation.” 
The Greek word is usually translated “ salvation ” both in the Common and 
Revised Versions of the New Testament, as Acts 4:12; 13:47; Rom. 1:16. 
“Health” in the Common Version is used in the wide sense of early Eng¬ 
lish, as Wycklifle calls the “knowledge of salvation ” “the science of health.” 
Luke 1:77. 

35. he took bread, and gave thanks to God] After renewing in most 
positive terms, for the third time, an assurance of safety to their lives, Paul 
taught them by example. Taking bread and giving thanks to God before all 
these soldiers, sailors and others must have been a strangely-impressive sight 
to a company chiefly of idolaters. Some think he made this “ breaking of 
bread ” a celebration of the Lord’s Supper; but he simply imitated his 
Master when he fed the multitudes, giving a striking example of how God 
should always be thanked for daily food. 

36. they also took some meat] Or, “themselves also took food.” The 
courageous composure of the apostle ran like an electric current through the 
entire company. They became cheerful-hearted, and “ took of food,” as the 
Greek literally puts it. The Common Version tries to present this shade of 
thought by “ took some meat ” or “ food.” Mark the contrast in their feel¬ 
ings now and in v. 20. 

37. we were in all... two hundred threescore and sixteen souls] 

Or, two hundred and seventy-six souls. This number has seemed so large to 
some that they would reduce it to 76, a reading found in some ancient manu¬ 
scripts, but not of sufficient weight to change the text. The ship in which 
Josephus was wrecked in the same sea, a few years later than Paul’s ship¬ 
wreck, carried 600 souls: see Life, £3; and Lucian describes an ancient 
ship of Alexandria that must have been above 1000 tons burden. So a grain 


Common Version. 

34 Wherefore I pray you to take some 
meat; for this is for your health : for there 
shall not a hair fall from the head of any of 
you. 

35 And when he had thus spoken, he took 
bread, and gave thanks to God in presence 
of them all; and when he had broken it, he 
began to eat. 

36 Then were they all of good cheer, and 
they also took some meat. 

37 And we were in all in the ship two 
hundred threescore and sixteen souls. 


Revised Version. 

34 taken nothing. Wherefore I beseech you 
to take some food: for this is for your 
safety: for there shall not a hair perish 

35 from the head ol any of you. And when 
he had said this, and had taken bread, he 
gave thanks to God in the presence of 
all: and he brake it, and began to eat. 

36 Then were they all of good cheer, 
! 37 and themselves also took food. And we 

were in all in the ship two hundred 









Acts 27 :38-40.] PAUL IN THE STORM AND SHIPWRECK. 


337 


ship of the time might easily be large enough to carry a load of wheat and 
276 persons. Now that they were on deck for a meal, they could be counted, 
and the centurion would wish to know the number of sailors, soldiers and 
prisoners, that he might account for all under his charge. 

38. when they had eaten enougdi] Or, more accurately, “when they 
were all satisfied with food,” they further lightened the ship by casting the 
wheat into the sea. Some suppose that it was spoiled by soaking in sea¬ 
water ; others, that it was absolutely necessary to throw it out to make the 
ship light enough to run upon the beach. The freight on deck had been 
cast overboard, v. 18. The wheat was probably at the bottom. The ship 
was to be lost at any rate; the lighter it could be made, the nearer they could 
run it to the beach, and the more likely would it be for them to get safe to 
shore. 

39. they discovered a certain creek with a shore] Or, “ they per¬ 
ceived a certain bay with a beach.” When day came the sailors could not 
recognize the land. It does not mean that they did not know of the island 
Melita or Malta; but not having been at that point of the island, they did 
not recognize it. The bay with a beach, and the two seas or cross currents, 
answer precisely to the place on the island of Malta now called St. Paul’s 
Bay. The small island of Salmonetta looks like part of the mainland from 
a ship in the bay; and the current running between this island and the 
beach would be described by the meeting of two seas. After consulting 
together it was decided to attempt “ to beach the ship,” as sailors say—to run 
her ashore at that place. So they make the proper preparations. This re¬ 
quired the help of experienced sailors, and proves Paul’s wisdom in having 
the sailors detained on board. See v. 31. 

40. taken up the anchors] More accurately, “ casting off the anchors, 
they left them in the sea.” The margin of the Common Version renders 
this clause with similar accuracy also. It was not themselves, but the 
anchors, that were “ committed unto the sea.” The anchors would be useless 
when the ship was run on the beach. Then they unfastened the bands or 
ropes that held the rudders up out of the sea. An ancient ship had more 
than one rudder to steer it. It was not until about the twelfth or thirteenth 
century that only one rudder was hinged to the stern of a ship to guide it. 
Before that time, rudders like great oars were run out often through holes on 


Common Version. 

38 And when they had eaten enough, they 
lightened the ship, and cast out the wheat 
into the sea. 

39 And when it was day, they knew not 
the land: but they discovered a certain 
creek with a shore, into the which they were 
minded, if it were possible, to thrust in the 
ship. 

40 And when they had taken up the an¬ 
chors, they committed themselves unto the 
sea, and loosed the rudder bands, and hoised 
up the mainsail to the wind, and made to¬ 
ward shore. 


Revised Version. 

38 threescore and sixteen souls. And when 
they had eaten enough, they lightened 
the ship, throwing out the wheat into the 

39 sea. And when it was day, they knew 
not the land: but they perceived a certain 
bay with a beach, and they took counsel 
whether they could 1 drive the ship upon 

40 it. And casting off the anchors, they left 
them in the sea, at the same time loosing 
the bands of the rudders; and hoisting 
up the foresail to the wind, they made for 


1 Some ancient authorities read bring the ship 
safe to shore. 


22 







338 


A COMMENTARY ON THE ACTS. 


Acts 27:41-43. 


each quarter near the stern of the ship. Usually one rudder was put out on 
one side and another on the other side of the ship for this purpose. When 
these were not in use, they were drawn up and fastened with ropes. 

lioiscd up the mainsail] Or, strictly, “ hoisting up the foresail to the 
wind,” “ they made for the beach.” Smith of Jordanhill has clearly shown 
that the Greek word apT«>wv, rendered “mainsail” in the Common Version, 
rightly means the “ foresail.” 

41. falling into a place where two seas met] The little island of 
Salmonetta seemed at first like part of the mainland; but when they came 
nearer to the mainland, they saw between the island and the mainland a 
channel about 100 yards wide, so that “ two seas met ”; the sea from the side 
where the ship was, with the sea from the opposite side of Salmonetta. 

they ran the ship [vessel] aground] This is strictly a nautical phrase. 
The prow of the ship stuck, and was unmovable. This implies that it did 
not touch dry land, but stuck fast in some mud or sand bank over which the 
water was too shallow to allow the ship to go further, and was still some 
distance from the shore. The waves appear to have swept through the 
channel behind the island, and striking the stern of the ship sideways began 
to break it in pieces. The conditions found at St. Paul’s Bay, on the shore 
of Malta, answer very minutely those required by this description of the 
shipwreck. 

43. the centurion, willing to save Paul] Or, “ desiring to save Paul,” 
stayed them. The centurion was not only willing but anxious to save Paul. 
The reason for this is not distinctly stated; but it may be inferred from the 
drift of the entire narrative that Paul’s conduct had commanded the respect 
of the officer. To him they all owed their lives; and this, added to his 
knowledge that Agrippa I. would have set Paul free had he not already 
appealed to Caesar, made the centurion anxious to save an innocent and 
worthy man. The proposal of the soldiers was not so cruel as it at first 
appears. Under Roman law they were punishable with death if they 
allowed prisoners to escape; hence they saw no way to escape death them¬ 
selves except by putting the prisoners to death. 

they which could swim] Notice the Revised reading. Those who could 
swim were ordered to throw themselves into the sea, and get first to land. 
The wisdom of this order is obvious: the swimmers would give courage to 
others not only, but they would be ready to rescue any of those who could 
not swim if they were swept off the planks or spars on their way to the shore. 


Common Version. 

41 And falling into a place where two seas 
met, they ran the ship aground; and the 
forepart stuck fast, and remained unmove¬ 
able, but the hinder part was broken with 
the violence of the waves. 

42 And the soldiers’ counsel was to kill the 
prisoners, lest any of them should swim out, 
and escape. 

43 But the centurion, willing to save Paul, 
kept them from their purpose; and com¬ 
manded that they which could swim should 
east themselves first into the sea, and get to 

land: 


Revised Version. 

41 the beach. But lighting upon a place 
where two seas met, they ran the vessel 
aground; and the foreship struck and re¬ 
mained unmoveable, but the stern began 
to break up by the violence of the waves. 

42 And the soldiers’ counsel was to kill the 
prisoners, lest any of them should swim 

43 out, and escape. But the centurion, de¬ 
siring to save Paul, stayed them from 
their purpose; and commanded that those 
who could swim should cast themselves 





Acts 27:44 ; 28:1.] 


PAUL AT ME LIT A. 


339 


44. the rest, some on hoards, and some on broken pieces of the 
ship] Or, “ the rest, some on planks, and some on other things from the 
ship.” The sentence is elliptical. “The rest” were ordered to get to land, 
some on planks and some on other things from the ship, is the meaning. 
The breaking up of the stern of the vessel would supply other things besides 
planks to support the escaping persons. 

they escaped all safe to land] Better, “ they all escaped safe to land,” 
since “all safe” might mean “quite safe,” whereas the text means that all 
the persons, without exception, safely reached the land. Thus Paul’s pre- 
- diction, v. 22, is fulfilled. 

Suggestive Applications.— 1. A Christian in the way of duty cannot 
expect to be free from peril. 2. God has a care for those on the sea. 3. 
The brightest plans and prospects may be speedily disappointing. 4. The 
believer in peril can have firm faith in God. 5. He can have peace of soul, 
courageous self-possession and prudent judgment in times of danger. 6. 
Man’s extremity is often God’s opportunity to comfort the soul. 7. Perils 
may exalt the value and sanctity of human life. 8. A calm, good man may 
prevent a great calamity. 9. A sincere, trusting soul commands the confi¬ 
dence even of the wicked. 10. The fears of the wicked take away their re¬ 
sources and their hope. 11. The religion of the righteous gives calmness, 
courage and great resources. 12. This life is a voyage; storms and ship¬ 
wrecks attend it: blessed are they who get safely into the eternal haven. 


Paul at Melita. 28:1-10. 


Analysis. —The shipwrecked company kindly treated at Melita, vs. 1, 2; 
a viper on Paul’s hand is shaken off* without harm—the Maltese are amazed, 
vs. 3-6 ; Paul heals the father of Publius and others, vs. 7-9; is highly 
honored, v. 10 ; Paul sails to Syracuse and Puteoli, vs. 11-13; goes by land 
to Rome, vs. 14, 15; explains his case to Jews at Rome, and at their request 
shows them what the new faith is, vs. 16-23; some believe not, yet he 
preaches to Jews and Gentiles at Rome for two years, vs. 24-31. 

1. they knew that the island was called Melita] Literally, “ when 
we were fully saved, then we knew that the island was called Melita.” See 
also Revised Version based on the Greek text found in three of the best 
manuscripts. The island is the modern Malta, a small island about 17 miles 
long and nine miles wide, lying 60 or 70 miles south of Sicily, and now 
belonging to Great Britain. In Paul’s time it was not as thickly peopled as 
now. The old view that the island might have been Meleda, in the Adriatic, 
is now given up as wholly untenable. When the sailors reached the land, 
they recognized the island as Melita, either from some former knowledge of 
it or from information given by the islanders. 


Common Version. 


Revised Version. 


44 And the rest, some on boards, and some 
on broken pieces of the ship. And so it came 
to pass, that they escaped all safe to land. 

C HAP. XXVIII.—And when they were 
escaped, then they knew that the island 
was called Melita. 


44 overboard, and get first to the land: and 
the rest, some on planks, and some on 
other things from the ship. And so it 
came to pass, that they all escaped safe to 
the land. 

28 And when we were escaped, then we 






340 


A COMMENTARY ON THE ACTS. 


[Acts 28:2-4. 


2. the barbarous people] Or, “ the barbarians.” The Melitans were 
not savages; “ barbarians ” here means that they did not speak Greek or 
Latin. They were originally a Phoenician colony, so Diodorus Siculus says. 
The modern Maltese speak Arabic, with some mixture of Italian and Eng¬ 
lish. The title “ barbarian ” was given by Greeks and afterwards by Homans 
to all who spoke a language different from themselves. The islanders showed 
them “ no common kindness,” literally “ no common philanthropy.” The 
shipwrecked were wet from getting into the sea; a wintry rain added to their 
dismal, shivering condition; but the islanders made a fire to warm and dry 
them. 

3. Paul had gathered a bundle of sticks,... a viper ... fastened 
on his hand] Paul was active in providing for their comfort. Religion 
makes a man industrious, and useful in emergencies. Gathering a bundle 
of sticks accurately represents the way fuel is secured in those older countries, 
where large trees are scarce and fires must be made of light twigs and sticks. 
The serpent, warmed into activity by the heat, fastened itself on Paul’s hand ; 
generally understood to imply that it bit him. It is said that there are no 
poisonous snakes in Malta now; though Mr. Lewin believes he saw one 
there,* and they are found in the neighboring island of Sicily. The increase 
of population, reducing the forests and marshes, always tends to decrease and 
destroy wild animals and serpents. In the island of Arran vipers were 
known formerly to exist, but have lately disappeared, and doubtless they 
were destroyed in Malta by similar causes. 

4. this man ... vengeance sufferetli not to live] The natives, seeing 
the viper on Paul’s hand, and perceiving that he was a prisoner, perhaps 
from the chain on his wrist, suspected that he was a murderer, the worst of 
criminals: a wild and false conclusion. They reasoned that he had fortu¬ 
nately escaped drowning in the sea, but now Justice had overtaken him. The 
ancients personified the avenging justice of the gods as Nemesis, and re¬ 
garded it as pursuing a criminal until he was punished for his crime. They 
judged Paul to be a murderer, therefore, because they knew the bite of a 
viper to be death. It was a wrong conclusion from a right fact. 


Common Version. 

2 And the barbarous people shewed us no 
little kindness: for they kindled a fire, and 
received us every one, because of the pres¬ 
ent rain, and because of the cold. 

3 And when Paul had gathered a bundle 
of sticks, and laid them on the fire, there 
came a viper out of the heat, and fastened 
on his hand. 

4 And when the barbarians saw the verv- 
omous beast hang on his hand, they said 
among themselves, No doubt this man is a 
murderer, whom, though he hath escaped 
the sea, yet vengeance suflfereth not to live. 


Revised Version. 

knew that the island was called 1 Melita. 

2 And the barbarians showed us no com¬ 
mon kindness: for they kindled a fire, 
and received us all, because of the present 

3 rain, and because of the cold. But when 
Paul had gathered a bundle of sticks, and 
laid them on the fire, a viper came out 
2 by reason of the heat, and fastened on 

4 his hand. And when the barbarians 
saw the beast hanging from his hand, 
they said one to another, No doubt this 
man is a murderer, whom, though he 
hath escaped from the sea, yet Justice 

1 Some ancient authorities read Melitene. 

2 Ox, from, the heat 


* Lewin’s St, Paul, vol. ii. p. 208. 








i'YVO PORTRAITS OF PAUL. 

{From a Roman Diptych, not later than kth Century. Facsimile in British Museum.) 

In upper group Paul sits in a curule chair. The person on the left has a book 
(Bible). The one behind is perhaps an assistant chaplain. In the lower group 
Paul is at the left, shaking oif the viper in the fire at his feet, before Publius and 
his bodyguard. There was another group below this, but Paul was not among 
them. 
























































































































































































Acts 28:5, 6.] 


PAUL AT MELITA. 


341 


5. he shook off the beast... and felt no harm] Or, “ took no harm.” 
Notice that it is not said the reptile struck with its fangs, but “ fastened 
itself”; and then Paul “shook off the beast, and suffered no harm.” Luke 
generally uses medical terms with precision, and describes wounds and dis¬ 
eases with great accuracy. It has been usual to refer to this as a fulfillment 
of the promise in Mark 16:18; and this may be proper whether the escape 
of Paul unharmed was a miracle or not. If the viper did not strike with its 
fangs, but “ fastened on his hand ” by its ordinary teeth when partially re¬ 
covering from its torpid state, then the escape of Paul was a special provi¬ 
dence, but not necessarily a miracle. Prof. Post of Syria, a learned physi¬ 
cian and naturalist, maintains that the viper does not fasten itself when it 
strikes with its fangs, and that when it does fasten itself by closing its jaws, 
the bite would not ordinarily be poisonous.* The people of the island, how¬ 
ever, supposed that Paul had received a poisonous attack from the serpent. 

0. lie should have swollen, or fallen down dead] They expected that 
Paul would have “ swollen,” or strictly, perhaps, “ be inflamed,” though the 
Greek has both significations. Or, he might fall down dead suddenly. So 
Shakespeare represents Cleopatra’s attendant when stung by a poisonous asp: 

“ Tremblingly she stood, 

And on the sudden dropped .”—Antony and Cleopatra, 5 :2. 


Common Version. 

5 And he shook off the beast into the fire, 
and felt no harm. 

6 Howbeit they looked when he should 
have swollen, or fallen down dead suddenly: 
but after they had looked a great while, and 
saw no harm come to him, they changed 
their minds, and said that he was a god. 


Eevised Version. 

5 hath not suffered to live. Howbeit he 
shook off the beast into the fire, and took 

6 no harm. But they expected that he 
would have swollen, or fallen down dead 
suddenly : but when they were long in 
expectation, and beheld nothing amiss 
come to him, they changed their minds, 
and said that he was a god. 


* Prof. George E. Post of Syria in the Sunday-School World for 1885, p. 116, makes an 
interesting and original explanation from such a thoroughly scientific study of the case 
that his remarks are well worthy of careful attention: “ The mode in which venomous 
serpents inflict their deadly bite is not by fastening to the person bitten, but by striking. 
The teeth connected with the venom sac are hollow and lie usually under the prominent 
cheek-bone of the snake. When it is excited, the snake opens its mouth wide, throws back 
its head, ejects the curved fangs, heretofore concealed under the upper lip, and strikes them 
with lightning rapidity into the flesh. The pressure of the tooth entering the skin forces 
its other end back against the sac, and thus a drop or more of the poison contained in the 
sac is squirted into the wound. The serpent immediately withdraws its head for another 
blow. There is in reality no bite, that is, no closing of the jaws or fastening on the part. 
Nothing in the account implies that the snake struck Paul with its fangs, and it is quite 
possible that it merely laid hold of his hand with its ordinary teeth, which have no poison. 
It is not even said that the animal bit him at all, but merely that it fastened on his hand. 
These remarks are not to intimate that it would have been strange or difficult for God to 
have preserved Paul from the effect of a serpent’s fangs, but to show that we may well wait 
until a miracle is directly stated to have taken place, or is fairly implied, before claiming 
it. Certainly the inspired writer here makes no claim to a miracle, and the opinion of the 
people that Paul was a god receives no endorsement.” But Eugene Stock reports that he 
saw a viper fasten upon the wrist of a friend, in Epping Forest, and the whole arm swelled 
rapidly to an enormous size. Though life was saved, yet his friend was in peril for some 
days, and a sufferer for months. 






342 


A COMMENTARY ON THE ACTS. 


[Acts 28:7-9. 


Lucan, an old Latin poet, describes the effect of the poison of the African 
viper called prestes upon Nasidius: 

“The burning prestes [viper] bit—a fiery flush 
Lit up bis face and set the skin a-stretch, 

And all its comely grace had passed away.”—9:790. 


After long expectation the people saw nothing amiss with Paul; then they 
changed their opinion, and thought he was a god rather than a murderer. 
Both opinions were very wide of the truth. The latter opinion, however, 
was in accord with the ideas of the ancients, who regarded it as an attribute 
of the deities to subdue serpents. Paul had once before, at Lystra, been 
looked upon as a god, Acts 14:11, 12. 

7. the chief man of the island,... Publius] The accuracy charac¬ 
teristic of an intelligent eye-witness appears again in the title given to Pub¬ 
lius. “Primus” was an official title in Melita, as an old inscription near 
the gates of a city shows, which reads, “ Prudens, a Roman knight, chief of 
the Maltese.” See Smith’s Voyage of St. Paul , pp. 150, 151. Meyer and 
others suppose that Publius was the legate of the Roman praetor of Sicily, to 
which praetorship or province Melita then belonged. Hackett quotes Presi¬ 
dent Woolsey as showing from inscriptions that one who ceased to be chief 
magistrate of the island might still retain the title “chief man.” Luke 
says Publius entertained “ us,” meaning possibly the whole shipwrecked com¬ 
pany, 276 souls; but more likely the centurion, Paul, Luke and perhaps a 
few others only, whom Publius would bring to his own house. See v. 10. 
He might also provide shelter for the whole company on some part of his 
estate for three days, until lodging could be found. The word for “ court¬ 
eously” signifies “loving-minded.” 

8. lay sick of a fever] Here again are marks of Luke’s accuracy in 
the use of medical terms. In v. 6 he uses not less than four medical terms 
— npocrSoKotv, irip.npa<r0ai, Karaninreiv, aronov ; and in this verse he uses three more. 
The Greek word for “ fever ” is plural, “ fevers,” a special mark of precision, 
since it is so used by Galen and Hippocrates, probably as describing inter¬ 
mittent attacks of it. The “ fevers ” were accompanied with “ dysentery,” 
the severity of the attacks confining the father of Publius to his bed. Paul 
went into the room, laid his hands on him and healed him, fulfilling the 
promise, “ They shall lay hands on the sick, and they shall recover,” Mark 
16:18; see also Matt. 9:18. This case speedily became known, and others 
sick on the island came and were healed. 


Common Version. 

7 In the same quarters were possessions 
of the chief man of the island, whose name 
was Publius; who received us, and lodged 
us three days courteously. 

8 And it came to pass, that the father of 
Publius lay sick of a fever and of a bloody 
flux: to whom Paul entered in, and prayed, 
and laid his hands on him, and healed him. 

9 So when this was done, others also, 
which had diseases in the island, came, and 
were healed: 


Revised Version. 

7 Now in the neighbourhood of that 
place were lands belonging to the chief 
man of the island, named Publius; who 
received us, and entertained us three days 

8 courteously. And it was so, that the fa¬ 
ther of Publius lay sick of fever and dys¬ 
entery : unto whom Paul entered in, and 
prayed, and laying his hands on him 

9 healed him. And when this was done, 
the rest also who had diseases in the 






Acts 28:10,11.] 


PAUL AT ROME. 


343 


10. honoured us with many honours; and . . . things ... neces¬ 
sary] The healing of the sick brought many honors to “us,” that is, to 
Paul, Luke and the company. It is curious to note that the very word here 
used for “ honors ” is the one used to designate a fee paid to physicians and 
others. So Cicero sometimes used it. Compare Ecclus. 38:1. The people 
literally “ laid upon us,” “ loaded us ” with, such things as we needed when 
we departed. No doubt the “ honors ” included gifts of money, clothing and 
comforts suitable for shipwrecked persons who had lost everything; and 
three months later they were loaded with supplies for their voyage. Publius 
would with his usual philanthropy set the example, and all the islanders 
would cheerfully follow with gifts befitting their station. 

Suggestive Applications.— 1. Calamities awaken sympathy and bring 
many expressions of human kindness. 2. Thoughtful attention in securing 
little comforts for ourselves and others in calamity gives great happiness. 
3. Satan promptly repelled may, like the viper, be shaken off before he harms 
us. 4. The poor islanders received healing for their bodies and salvation 
for their soul as rewards for their kindness; so it is ever in Christian missions. 
5. The ignorant misjudge from appearances; calamities do not prove that 
one is wicked, nor escape from them, that one is a god or a saint. 6. The 
true Christian will do good whenever opportunity offers. 7. The grateful 
heart will show itself in deeds of kindness. 


Paul at Rome. 28:11-31. 

11. after three months we departed] Or, “we set sail.” The “we” 
shows that the writer, Luke, was with Paul at Malta, and went with him 
towards Rome. The “ship of Alexandria” had also “wintered” at the 
island. It was no doubt a grain-ship similar to the one that had brought 
Paul from Myra, Acts 27 :5, 6, which had gone to pieces in the storm. The 
“ sign,” emblem, mark or figure-head, placed on the prow, was the “ twin 
brothers,” that is, Castor and Pollux. They are noticed in ancient mythol¬ 
ogy as the reputed sons of Jupiter, and in classic writings are held to have 
control of the winds and waves, and thus figures of these imaginary gods 
would be fitting emblems for a ship. The figures were usually fixed on either 
side of the bow of the ship. The wintering lasted three months. From 
indications of the time in Acts 27 : 9—“ the Fast was now already gone by” 
—it is supposed that the shipwreck took place early in November. The com¬ 
pany set* sail three months later, which would be early in February. This 
agrees with Pliny, who says navigation opened there about the 8th of February. 


Common Version. 

10 Who also honoured us with many hon¬ 
ours ; and when we departed, they laded us 
with such things as were necessary. 

11 And after three months we departed in 
a ship of Alexandria, which had wintered 
in the isle, whose sign was Castor and Pol¬ 
lux. 


Revised Version. 

10 island came, and were cured: who also 
honoured us with many honours; and 
when we sailed, they put on board such 
things as we needed. 

11 And after three months we set sail in a 
ship of Alexandria, which had wintered 
in the island, whose sign was 1 The Twin 

1 Gr. Dioscuri . 







344 


A COMMENTARY ON THE ACTS. 


[Acre 28:12-14. 


The new ship must have been of large size, since it carried the 276 ship¬ 
wrecked persons, besides its own crew and cargo. 

12. landing at Syracuse] This was an eastern port in the island of 
Sicily, about 80 or 90 miles north of Malta. It was a large commercial city, 
and they may have remained there three days to unlade or lade articles of 
traffic, or possibly to get a favorable wind. See v. 13. Ships on this route 
still touch at this place. 

13. we fetched a compass, ... to Rhegium] The wind was in the 
wrong direction, compelling a sailing vessel to make “ a circuit ” to reach 
Rhegium. Of course, there is no reference to the mariner’s compass in the 
Common Version, for the compass was not then known. To “fetch a com¬ 
pass” means “to make a circuit,” to sail by a roundabout course to Rhegium, 
now Reggio, a little place at the extreme southern point of Italy, a few miles 
east of the north end of Sicily. At this place coins with figures of Castor 
and Pollux, the patron divinities of the town, have been found. Here again 
they waited a day for a south wind, which carried the ship safely past the 
rocks of Scylla and the whirlpool of Charybdis, famous in the classics, and 
on about 180 miles to Puteoli, now called Pozzuoli, an important harbor of 
southwestern Italy. It was in the bay about seven miles southwest of the 
modern city of Naples, and near the famous cities of Pompeii and Hercu¬ 
laneum, which were partially destroyed four or five years later, and were 
completely buried by the eruption of Vesuvius about 20 years later, in 79 a.d. 
Paul would have a near view of Mount AStna, the great volcano of Sicily, as 
he sailed through the straits of Messina; and now at Puteoli he would be 
almost at the foot of that other destructive volcano Vesuvius, which buried 
the busy people of Pompeii and Herculaneum with ashes and hot lava so 
deep that the sites were completely lost for centuries. And in that awful 
destruction Drusilla, wife of Felix, before whom Paul had made a defence 
and her child, also perished. Puteoli was then to Rome almost what Liver¬ 
pool now is to London. There were “brethren,” a Christian society in 
Puteoli. Josephus speaks of a Jewish population there, Antiq. 17:12 1. 
We get a hint of the number of disciples that were in and about Rome 
before the apostle’s arrival, by reading the 16th chapter of Romans, in which 
he mentions nearly 30 disciples by name. After the shipwreck, the cen¬ 
turion would feel that he owed his life to Paul, and would grant him any 
favor within his power; hence would not object to his stay of a few days 
with friends. Or, some suggest that the centurion was detained here and 
that one might read this clause, « finding brethren we were consoled among 


Common Version. 


Revised 


Version. 


12 And landing at Syracuse, we tarried 
there three days. 

13 And from thence we fetched a compass, 
and came to Rhegium: and after one day 
the south wind blew, and we came the next 
day to Puteoli: 

14 Where we found brethren, and were 
desired to tarry with them seven days: and 
bo we went toward Rome. 


12 Brothers. And touching at Syracuse, we 

13 tarried there three days. And from 
thence we 1 made a circuit, and arrived at 
Rhegium: and after one day a south 
wind sprang up, and on the second day 

14 we came to Puteoli: where we found 
brethren, and were intreated to tarry 
with them seven days: and so we came 


'Some ancient authorities read cast loose. 













SYRACUSE. 



ROUTE FROM SYRACUSE TO ROME. 


























































































































































































































Acts 28:15,16.] 


PAUL AT ROME. 


345 


them, remaining seven days ”; following the text of some inferior manu¬ 
scripts. 

15. they came to meet us] Other disciples came out from Rome to 
meet Paul, when they heard of his coming. His seven days’ stay at Puteoli 
would give time for word to reach Rome, and for disciples to come from 
there. These met him at the “ Market of Appius,” see Revised Version, and 
also at the Three Taverns. These places are familiar to readers of the 
classics, for Horace and Cicero mention them. The Market of Appius was 
about 43 miles from Rome, and the Tres Tabernce, “Three Taverns,” was 10 
miles nearer. Julius probably took Paul by the famous “ Campanian Way ” 
to Capua, thence onward to Sinnessa (33 miles from Puteoli), where it joined 
the more famous Appian Way to Rome. This was one of the most substan¬ 
tial and excellent roads in the empire. From Sinnessa to Terracina was 47 
miles. Thence Paul might make a circuit around the Pontine Marshes by 
the road, or might have gone more direct by canal about 20 miles to the 
Market of Appius. Horace in his Satires has given an unenviable notoriety 
to these canal-boatmen and to the people at this market: “ The Market of 
Appius filled with sailors and rascally tavern-keepers.”— Sat. 1:5, 4. It was 
a wretched little town, notorious for vileness. Here the first delegation of 
disciples from Rome met Paul. It was a common custom of those ancient 
times. Cicero, the great Roman orator, had been met on this same Appian 
Way by a delegation from the senate and people on his return from exile. 
At the next station, 10 miles nearer and 33 miles from Rome, another 
company of disciples greeted Paul. The Three Taverns was a small town 
and station on the old Appian Way ; the site has not been surely identified. 
It cannot be the one pointed out now on the Appian Way, about 12 miles 
only from Rome. This second company was such a mark of sympathy and 
of love that the apostle in some special and marked manner “ thanked God” 
and took courage. 

16. Paul was suffered to dwell by himself] In v. 14 it is said “we 
came to Rome,” R. V.; and here again in v. 16 it is repeated. It appears 
that “ Rome ” is used in a double sense, as usual then, meaning in v. 14 the 
city and adjacent territory belonging to the city, and in v. 16 the city within 
the walls. The apostle with his friends continued the journey to Rome along 
the famed Appian Way, traces of which are now clearly to be seen. As they 
neared Rome, through the valley of the Egeria and the woods once devoted 
to the Muses, but then given up to peddlers, fortune-tellers and adventurers, 


Common Version. 

15 And from thence, when the brethren 
heard of us, they came to meet us as far as 
Appii Forum, and the Three Taverns; 
whom when Paul saw, he thanked God, and 
took courage. 

16 And when we came to Rome, the centu¬ 
rion delivered the prisoners to the captain 
of the guard: but Paul was suffered to dwell 
by Mmself with a soldier that kept him. 

i Some ancient authorities insert the centurion 
delivered the prisoners to the captain of the 
praetorian guard: but. 


Revised Version. 

15 to Rome. And from thence the brethren, 
when they heard of us, came to meet us 
as far as The Market of Appius, and The 
Three Taverns: whom when Paul saw, 
he thanked God, and took courage. 

16 And when we entered into Rome, 1 Paul 
was suffered to abide by himself with the 
soldier that guarded him. 







346 


A COMMENTARY ON THE ACTS. 


[Acts 28:17. 


many of them Jews of the lowest class, Paul would pass the splendid villas of 
senators, knights and wealthy commoners, and the monuments of the distin¬ 
guished dead. See Lewin, ii. 225. He would pass under the arch of 
Drusus, still standing near the Capuan gate. The “ prisoners ”—there were 
several of them, Acts 27:1—were, no doubt, delivered over to the chief 
officer of the praetorian guard, though the clause in the Common Version 
reporting it is not in the oldest Greek manuscripts, and is omitted in the 
Revised Version. The “ captain of the guard,” however, according to Momm¬ 
sen, was the commander of the legions or soldiers “ from abroad,” then in 
camp at Rome. They guarded prisoners from the provinces. When the 
company entered Rome, “ Paul was suffered to abide by himself with a 
soldier that guarded him,” which implies that this was a special privilege 
granted Paul. According to custom he was, no doubt, chained by one 
hand to the soldier; see v. 20. One tradition points out the site of Paul’s 
dwelling by the vestibule of the church of Santa Maria; but this spot was 
then probably occupied with arches and public buildings. Another tradition 
points to a spot on Via Stringhari, outside the modern Ghetto, as its site; 
but there is no satisfactory support for either tradition. It is not probable 
that Paul was yet in “ his own hired house,” v. 30, but in temporary “ lodg¬ 
ing ” ; see v. 23. 

17. after three days Paul called the chief of the Jews] The three 
days may have been spent in securing and arranging for lodging. Then he 
“called together” the Jews; either the “chief” of them, or “ the Jews first,” 
see margin of R. V. The Greek has this double or ambiguous sense; but it 
is more likely that it means the “chief of the Jews” than that he called the 
“Jews first” simply in the order of time. No doubt he did that, but the 
writer would not need to mention such a fact; and if he did, we should have 
expected him to relate the calling together of some other class, as the Gen¬ 
tiles, later, which he does not. Those called together were therefore the 
leading ones among the Jews. The same Greek phrase is found in Acts 
13:50; 25:2; 28: 7, to designate important persons of a place.* 

yet was I delivered prisoner] Paul begins his address to his country¬ 
men in his usual way, “ Men brethren.” It was more than respectful; it 
recognized them as of the same nation and of the same religion with him¬ 
self; and he claimed further that he was loyal to their customs, rightly 


Common Version. 

17 And it came to pass, that after three 
days Paul called the chief of the Jews to- 
ether: and when they were come together, 
e said unto them, Men and brethren, 
though I have committed nothing against 
the people, or customs of our fathers, yet 
was I delivered prisoner from Jerusalem 
into the hands of the Romans: 


Revised Version. 

17 And it came to pass, that after three 
days he called together i those that were 
chief of the Jews: and when they were 
come together, he said unto them, I, 
brethren, though I had done nothing 
against the people, or the customs of our 
fathers, yet was delivered prisoner from 
Jerusalem into the hands of the Romans • 

1 Or, those that were of the Jews first 


* Prof. Harnack argues that Paul called together the chief rulers of the Roman syna¬ 
gogues, which he claims were very numerous then in Rome. See Princeton Review. Julv 
1878. 









arch of drusus, rome. (From a Photograph ) 

This Arch stood without the Capuan gate, from which the Appian Way started. The Arch 
w.is erected in honor of the father of Claudius, about 40 A. D., and is still standing. 



appian way, near rome. ( From a Photograph.') 

i)it every 5000 feet along this Way there was a milestone, and near Rome atev^ry 40 fee* 
low seats were placed for the weary and to aid in mounting on horseback. 































































































































Acts 28:18-20.] 


PAUL AT ROME. 


347 


understood, as he goes on to prove. In the face of this fact, he says that he 
was delivered f into the hands of the Romans.” Two difficulties have been 
raised here: 1, how could Paul say this, when he had proclaimed the new 
way by faith in Christ Jesus? 2, how could he say that the Jews had de¬ 
livered him to the Romans, when the Roman captain had rescued him from 
the mob, and finally Paul had himself appealed to Caesar? The answer to 
the first difficulty Paul gave before Felix and again before Agrippa. He did 
not regard Christianity as a new religion, nor as a substitute for the Jewish 
religion, but rather as a lawful and rightful successor of the old. Chris¬ 
tianity was the more complete development of Judaism. The son at the 
father’s death is not a supplanter of the father’s business, but the proper suc¬ 
cessor and inheritor of it. So Christianity is the rightful heir to the Israel- 
itish religion. The old foretold the new; its hopes centred in the Messiah. 
Paul declared that the Messiah had come, and he was proclaiming this flower 
and fruit of their old faith. The answer to the second difficulty is that Paul 
is dealing not so much with outward, formal acts as with the forces that com¬ 
pelled those acts. The Jews were in fact responsible for his coming into the 
hands of Lysias. The malice and violence of the Jews forced Lysias to inter¬ 
fere to save Paul’s life. So again Festus was disposed to set Paul at liberty; 
but the rancor and murderous designs of the Jews prevented it, and forced 
Paul to appeal to Caesar; so that it was true in fact, if not in outward form, 
that Paul was in the hands of the Romans by the decided and persistent pur¬ 
poses and work of the Jews. 

18. would have let me go] Better, “desired to set me at liberty.” 
The Romans made a legal examination or inquiry into his case—“ put him 
on trial,” as we would say—found no cause of death in him, and would have 
discharged him. Agrippa declared that Paul might have been set at liberty 
had he not been forced by the Jews and Festus to appeal to Caesar, Acts 26:32. 

19. when the Jews spake against it, I was constrained to appeal] 
He makes it clear that the bitter rancor of the Jews forced him to appeal, in 
order to get justice or even fair treatment. Though this was so, yet Paul had 
no charge to make against the Jewish people. He was not an enemy to his 
race nor nation. He perhaps intends to imply that it was a troublesome, 
fanatic faction of the race that had pushed on this persecution against him. 
He was in Rome rather to vindicate his conduct, to establish his own inno¬ 
cence, than to accuse others. 

20. for the hope of Israel I am bound] For the reasons thus stated, 
and for the further purpose of showing that he was a prisoner because he 


Common Version. 

18 Who, when they had examined me, 
would have let me go, because there was no 
cause of death in me. 

19 But when the Jews spake against it , I 
was constrained to appeal unto Cesar; not 
that I had aught to accuse my nation of. 

20 For this cause therefore have I called 
for you, to see you, and to speak with you: 
because that for the hope of Israel I am 
bound with this chain. 


Revised Version. 

18 who, when they had examined me, de¬ 
sired to set me at liberty, because there 

19 was no cause of death in me. But when 
the Jews spake against it, I was con¬ 
strained to appeal unto Csesar; not that 

20 I had aught to accuse my nation of. For 
this cause therefore did 1 1 in treat you to 
see and to speak with me: for because of 
the hope of Israel I am bouud with this 

1 Or, call for you , to see and to speak with you 









348 


A COMMENTARY ON THE ACTS. 


[Acts 28 : 21, 22. 


believed the hope of Israel had come, Paul had called them or entreated 
them to come. The Greek is the same stem-word as “ paraclete,” which is 
applied to the Holy Spirit as our Comforter or Advocate, John 14:16; liter¬ 
ally it describes one who invites or assists another. “ To speak with you ” 
seems better than “ to speak with me.” The Greek preposition joined to the 
verbs of speaking primarily implies talking “to.” The pronoun for “you” 
or “me” is supplied by the translators; and with the Greek verb, “you” is 
to be preferred, as Meyer, Alford, and Hervey hold. Paul says he was a 
prisoner on account of the hope of Israel. The Jews would understand this 
to have some reference to the Messianic hope of the nation. 

21. We neither . . . letters . . . neither . . . any harm of thee] 
Literally, “We neither received letters concerning thee from Judaea, nor has 
any one of the arriving brethren reported or said any evil concerning thee.” 
They do not definitely say that any messengers had or had not come, but only 
that no letters or reports against Paul had come to Rome. Some, as Meyer 
and Alexander, think the absence of such reports was due to lack of time. 
Paul left Caesarea near the close of navigation, and no later ship would have 
been likely to reach Rome before Paul did; and before his appeal the Jews 
would have no reason to send reports about him. This last explanation is 
not satisfactory. The ruling Jews were very bitter against Paul. He had 
been a prisoner at Caesarea for two years. It is almost incredible that this 
fact should not find its way to Rome, even casually as a piece of news. Paul 
had written to Rome a formal letter to Jewish and other Christians there 
before this. The reason for the silence of his enemies is rather to be found 
in their knowledge of the prejudice against Jews at Rome, and that Agrippa 
favored the discharge of Paul. If the Jews at Rome were stirred up against 
Paul, a Roman citizen, it would be more likely to recoil against themselves, 
and bring about an inquiry that might expose their base plot, and endanger 
their own lives for conspiracy against a Roman, as Lysias had the proofs of 
their plot in his hands. The Sanhedrin at Jerusalem would be careful, there¬ 
fore, not to send any official message to Jews at Rome, lest it might lead to 
an investigation that would expose the murderous plots at which they had 
connived, if they had not instigated or otherwise promoted them. So the 
Jews at Rome could politely and honestly say that no definite evil report or 
charge had been made to them against Paul. 

22. we desire to hear... what thou thinkest] Literally, “what you 
have in mind,” equivalent to your belief. It is clear that they had heard 
of Paul as they had also of this “sect,” literally “heresy,” used in the sense 
of party. The Pharisees, Sadducees, Herodians, Essenes and Nazarenes 
would alike be called “sects” or parties among the Jews. Only of “this 


Common Version. 


Revised Version. 


21 And they said unto him, We neither 
received letters out of Judea concerning 
thee, neither any of the brethren that came 
shewed or spake any harm of thee. 

22 But we desire to hear of thee what thou 
thinkest: for as concerning this sect, we 
know that every where it is spoken against. 


21 chain. And they said unto him, We 
neither received letters from Judaea con¬ 
cerning thee, nor did any of the brethren 
come hither and report or speak any 

22 harm of thee. But we desire to hear of 
thee what thou thinkest: for as concern¬ 
ing this sect, it is known to us that 
everywhere it is spoken against. 






Acts 28 : 23-25.] 


PAUL AT ROME. 


34$ 


sect ” of the Nazarenes, “ it is known to us that it is everywhere spoken 
against/’ “contradicted.” It is not likely that they refer to the bitter things 
said by Romans, such as Tacitus and Suetonius, who speak of Christians as 
holding a “detestable superstition.” Similar calumnies were whispered 
against the Jews themselves. They refer rather to the opposition of those 
of their own race. Justin Martyr says that before this time the Jewish rulers 
sent delegations to all the civilized world warning their people against the 
new teachings of the Nazarenes. 

23. there came many to him into his lodging] Or, “ they came to 
him into his lodging in great number,” or “ in greater number” (than before); 
the Greek adjective is a comparative. Was this “lodging” his “own hired 
house” of v. 30? Possibly; but probably not, since the Greek for lodging 
implies hospitable entertainment rather than a house which was controlled 
by Paul; so Meyer and apparently also Alexander say. At a day appointed 
by the Jews they again gather in greater number, since it was inconvenient 
for the apostle to go to them. At this second interview he “ expounded ” his 
view of the kingdom of God from the law and from the prophets, testifying 
in this way the true Jewish hope, and “persuading them concerning Jesus.” 
How far his “persuading” was effective must be determined by the context, 
though the word itself often means to convince. The interview lasted all 
day ; from similar dialogues that Paul had with others we know that he must 
have tried to convince them that Jesus was their long-hoped-for Messiah. 
Compare Acts 9 : 20, 22. 

24. some believed • . . some believed not] Or, “ some disbelieved ” ; 
it is more than simply unbelief; for want of evidence, for example. Some 
were literally “persuaded,” and hence believed with Paul that Jesus was the 
Messiah. Some came to hear the matter as if open to conviction, but left 
feeling bitter against the view urged by Paul. They were no longer mere 
unbelievers; they rejected Jesus, opposed his claims; they were now “dis¬ 
believers.” 

25. they agreed not among themselves] Who agreed not ? All the 
Jews who came, or those only who disbelieved ? The context that follows 
would lead us to infer the latter only; but it may well cover the disputes 
which would naturally arise between those who were persuaded by Paul and 
those who stoutly rejected his view. His closing words were addressed, how¬ 
ever, to the obstinate rejecters of Jesus, see vs. 26, 28, showing strong feelings 

Common Version. j Revised Version. 

23 And when they had appointed him a ! 23 And when they had appointed him a 

day, there came many to him into his lodg- I day, they came to him into his lodging in 
ing; to whom he expounded and testified great number; to whom he expounded 

the kingdom of God, persuading them con- the matter, testifying the kingdom of God, 
cerning Jesus, both out of the law of Moses, and persuading them concerning Jesus, 

and out of the prophets, from morning till both from the law of Moses and from the 

evening. prophets, from morning till evening. 

24 And some believed the things which 24 And some believed the things which were 

were spoken, and some believed not. j 25 spoken, and some disbelieved. And when 

25 And when they agreed not among | they agreed not among themselves, they 

themselves, they departed, after that Paul departed, after that Paul had spoken one 
had spoken one word, Well spake the Holy word, Well spake the Holy Spirit through 
Ghost by Esaias the prophet unto our fa- j Isaiah the prophet unto your fathers, 
thers, I 





350 


A COMMENTARY ON THE ACTS. 


[Acts 28:26-29. 


of grief blended with severe reproof, similar to the words he had used in 
writing to the Romans: “that a hardening in part hath befallen Israel,” 
Rom. 11: 25, R. V. 

26. Hearing ye shall hear, and shall not understand] Or, “shall 
in no wise understand.” The prophecy is quoted from the Greek version 
of Isa. 6 : 9, 10; the passage is also cited four times in the Gospels. They 
would hear the words with the ear, but from a stubborn disposition of mind 
would not in the least understand them; they would see them, but from 
obstinate purpose would not see what they meant. This act was due to a 
stubborn heart, which in turn led them to deeper dullness of hearing, greater 
blindness and obstinacy of mind, so great that they would not turn to God. 
The willful rejection of the Messiah brought on irremediable hardness of 
heart. 

28. the salvation of God is sent unto the Gentiles] Or, “this sal¬ 
vation,” the very kind you have rejected. Care should be taken to avoid a 
common misinterpretation of this verse. He does not mean that the gospel 
is now for the first time sent to the Gentiles at Rome or elsewhere; the Greek 
literally reads “was sent.” We know that there were Gentile Christians at 
Rome already, for Paul had referred to them in particular, Rom. 11:13, in 
his letter to the Romans written before he arrived at Rome. Nor again is it 
to be inferred that salvation will no longer be sent to the Jews, nor further 
that the Gentiles, or literally “ the nations,” meaning all those not Jews, will 
all accept of this salvation. What he does mean is that hereafter the apostle 
and others would be free to declare this salvation to “ the nations,” and that 
some of every nation will accept it. They had fulfilled Christ’s command to 
preach the gospel to Jews first; the mass of Jews had rejected it; now in 
accord with Christ’s added command they could turn their chief efforts to the 
salvation of the non-Jewish people. V. 29 is not found in the four oldest 
Greek manuscripts and is omitted in the text of the Revised Version, but is 
placed in the margin. It says what might naturally occur after what is 


Common Version. 

26 Saying, Go unto this people, and say, 
Hearing ye shall hear, and shall not under¬ 
stand ; and seeing ye shall see, and not per¬ 
ceive : 

27 For the heart of this people is waxed 
gross, and their ears are dull of hearing, and 
their eyes have they closed; lest they should 
see with their eyes, and hear with their ears, 
and understand with their heart, and should 
be converted, and I should heal them. 

28 Be it known therefore unto you, that 
the salvation of God is sent unto the Gen¬ 
tiles, and that they will hear it. 

29 And when he had said these words, the 
Jews departed, and had great reasoning 
among themselves. 


Revised Version. 

26 saying, 

Go thou unto this people, and say, 

By hearing ye shall hear, and shall in 
no wise understand; 

And seeing ye shall see, and shall in no 
wise perceive: 

27 For this people’s heart is waxed gross, 
And their ears are dull of hearing, 

And their eyes they have closed; 

Lest haply they should perceive with 

their eyes, 

And hear with their ears, 

And understand with their heart, 

And should turn again, 

And I should heal them. 

28 Be it known therefore unto you, that this 
salvation of God is sent unto the Gen¬ 
tiles : they will also hear. 1 

1 Some ancient authorities insert ver. 29 And 
when fie had said these words , the Jews de¬ 
parted , having much disputing among them¬ 
selves. 






ACTS 28:30, 31 ] 


PAUL AT ROME. 


351 


stated in v. 25: the Jews went away, literally “ having much discussion [or 
disputings] among themselves.” It may have been written on the margin to 
relieve the apparent abruptness of the narrative between vs. 28, 30, and have 
been inserted in the text of the ninth century MS. H, where it is found, by 
some transcriber who thought it had been accidentally omitted from the text 
of his copy. 

30. dwelt two • • . years in his own hired house] The Common 
Version reads “ Paul dwelt,” following the Greek text of Stephens, 3d ed., 
Elzevir, and Mill; the Revised Version reads “he dwelt,” the Greek reading 
of Griesbach, Scholtz, Lachmann, Tischendorf, Alford, and nearly every 
recent critical edition including the Revisers’ Greek. The reading “Paul” 
was probably inserted for clearness, because of the insertion of v. 29. During 
“ two whole years ” Paul dwelt in “ his own hired house ” or “ apartments.” 
The Greek word is used to signify the “hire” or “rent” paid, and also any¬ 
thing hired. It does not therefore warrant us in saying that he had an apart¬ 
ment only (as Plumptre), or that he did not have a whole house, for it des¬ 
ignates the thing rented without regard to size; the Revised Version reads 
“dwelling.” It is reasonable to suppose, however, that the apostle would 
live as economically as possible, since he was dependent now upon the gifts 
of Christians, Phil. 4:14, 15; for, as a prisoner, he could not sustain him¬ 
self as at Corinth and Ephesus, Acts 18:3; 20: 34; 2 Cor. 11:9. But was 
he a prisoner all this time? If so, why was his trial delayed for two years? 
There is no intimation of a release, but on the contrary the words following 
describe the condition of one detained; he “ received all that came in unto 
him” implies that he was not set at liberty, and could not go about the city 
as was his custom elsewhere before his arrest; so those who wished to hear 
him came to his “ dwelling,” and he “ received them.” Such delay in trials 
was not uncommon. Paul had been detained two years at Caesarea. The 
hearing of his appeal by the emperor would have to wait its turn; when it 
came up the records of the case from Festus may have been wanting, since 
they would be apt to be lost in the shipwreck; an order for an official copy 
would have to be sent on to Caesarea, and the hearing postponed until the 
copy of the records arrived; thus the case would lose its place in the court 
calendar, causing longer delay in again reaching it. The constant references 
in the Epistles to himself as prisoner confirm this view, compare Epli. 6:19, 
20; Phil. 1:1, 13; Col. 1:1; 4 : 3, 18; Philem. 1. 

31. Preaching the kingdom • . . and teaching . . . the Lord Jesus 
Christ] Paul spent the two years “proclaiming” or “heralding” (for this 
is the literal and classical meaning of the Greek) the kingdom of God, and 
“teaching the things concerning the Lord Jesus Christ” all the truths 
relating to his life, mission, character and doctrines—“ with boldness,” R. V. 


Common Version. 

30 And Paul dwelt two whole years in his 
own hired house, and received all that came 
in unto him, 

31 Preaching the kingdom of God, and 
teaching those things which concern the 
Lord Jesus Christ, with all confidence, no 
man forbidding him. 


Revised Version. 

30 And he abode two whole years in his 
own hired dwelling, and received all that 

31 went in unto him, preaching the king¬ 
dom of God, and teaching the things con- 
cerning the Lord Jesus Christ with All 
boldness, none forbidding him. 






352 


A COMMENTARY ON THE ACTS. 


[Acts 28:31. 


He talked on these subjects with all who came to see him; he wrote to 
churches in distant cities, especially to the Ephesians, Colossians, Philippians, 
and to Philemon, during this period; he was constantly sending messages 
and messengers to them and receiving intelligence from them, and sometimes 
contributions from them. He had as companions for the whole or part of 
this time, Luke, Timothy, Mark, Tychicus, Epaphras, Aristarchus, Justus 
and others. Compare Col. 4: 9-14; Phil. 2: 25; 4:14-18 ; Eph. 6 : 21, 22. 

no man forbidding him] Literally, “unhindered” or “unmolested.” 
There is only one word in Greek for the four words of the English version 
(three in the Revised Version). It occurs in Greek versions of the Old Tes¬ 
tament, as in that by Symmachus in Job 34:31, and in the Septuagint in 
Wisd. 7 : 22; but is most frequent in medical writers to describe the freedom 
of action of the pulse, of respiration, and of the muscles. Thus Luke shows 
the habit of his mind as a medical thinker at the close as elsewhere through¬ 
out his book. Paul, though a prisoner for four years—two at Caesarea and 
two more at least in Rome—continued diligently and boldly to proclaim sal¬ 
vation through our Lord Jesus Christ. The Romans so far under Nero had 
not begun persecutions of Christians, and the Jews were afraid, no doubt, to 
raise a disturbance, lest they should be again expelled from Rome as they 
had been under Claudius, Acts 18 :1. Thus Luke having completed his first 
purpose to assure Theophilus of the certainty of the facts concerning the 
Christian faith, Luke 1:4; Acts 1:1, closes his book. It has become a 
fashion for some modern writers to assume that the book closes abruptly, and 
to suggest reasons for the supposed sudden ending. But whatever curiosity 
the reader may have to know what became of Paul, and however strongly he 
may feel that his curiosity ought to have been satisfied by a continuance of 
the history, the closing sentence is too full, solemn and perfect in diction to 
support an assumption that the book is incomplete. It records, as Bengel 
says, “ the triumph of the word of God.” With Paul at Rome, the gospel 
had reached a climax ; from Jerusalem it had won its way from city to city 
over Jewish prejudice and Gentile idolatry to the metropolis of the civilized 
world; thus the record of this triumphal spread of Christianity fittingly con¬ 
cludes the history of the Acts. 

Suggestive Applications. —1. Providences may suspend, but not end, 
our work; we may have enforced rest for a winter, but resume work in 
spring. 2. A true Christian may find friends in unexpected places. 3. Re¬ 
viewing the past, he will see many mercies to thank God for. 4. Disap¬ 
pointments and afflictions may open the way for larger usefulness to the 
Christian. 5. In every condition of life he will earnestly seek to witness for 
Christ. 6. Christian sincerity and zeal may partly, not wholly, conquer 
prejudice and unbelief. 7. The faithful teaching of the gospel will cause 
some to accept and some to reject it. 8. It is right to satisfy minds inquiring 
even from curiosity respecting religion. 9. Christian workers need not be 
surprised at partial failures; the apostle was baffled. 10. Be assured God 
has sent salvation to men, and some will hear it. 11. Two great themes for 
all Christian heralds are: to proclaim “the kingdom of God” and “the 
things concerning the Lord Jesus Christ.” 




APPENDIX 


Christian Unity. P. 39. 

The earliest Christian creeds recognize the catholicity, or universality 
and unity of the church, and the brotherhood, the unity* of all Christians. 
They do not make a distinction between the visible and the invisible church,* 
a distinction which came into prominence after the Reformation, f 

What is the idea of Christian unity given in the Acts and in the New Tes¬ 
tament ? 

A few passages only need to be cited to indicate the drift of the many on 
that subject; for, besides those bearing directly on the question, there are 
many more that indirectly inculcate the idea of unity. For example, in the 
account of the welcome Paul received at Tyre, in Acts 21:5, it has been shown 
how this scene points to the “solidarity” of feeling in the primitive church. 
The quotations (from the Revised Version) present the idea of unity in the 
following ways: 

1. Christians are the body of Christ. 

“The bread which we break, is it not a communion of the body of Christ? 
seeing that we, who are many, are one bread, one body: for we all partake of 
the one bread.” 1 Cor. 10 :16, 17. 

“For as the body is one, and hath many members, and all the members 
of the body, being many, are one body; so also is Christ. For in one Spirit 
were we all baptized into one body, whether Jews or Greeks, whether bond 
or free; and were all made to drink of one Spirit.” “ There should be no 
schism in the body.” “Now ye are the body of Christ, and severally mem¬ 
bers thereof.” 1 Cor. 12 :12, 13, 25, 27. 

“He is the head of the body, the church.” Col. 1:18. 

“So we, who are many, are one body in Christ.” Rom. 12:5. 

“ There is one body, and one Spirit, even as also ye were called in one hope 
of your calling; one Lord, one faith, one baptism, one God and Father of 
all, . . . till we all attain unto the unity of the faith, and of the knowledge 
of the Son of God.” Eph. 4: 4-6, 13. 

These passages show that all Christians were believed to form one living 
body, in which there could be no schism, no division, without harm and 
danger to the life of that body. There could not be a rending into two 
hundred nor into two denominations without the body suffering, and being 
crippled in its growth and power. 


* “ All catholic antiquity thought of none but the empirical, historical church.”—Schaf£ 
Hist. Christian Church , vol. i. \ iii., and Creeds of Christendom , vol. i. pp. 9 and 822. 
f Knapp, Christian Theology , p. 471. 
f See Prof. Ramsay, St. Paul the Traveller , p. 300. 

23 


(353) 





354 


APPENDIX. 


2. Christians are one in Christ and he in them. 

“ Neither for these only do I pray, but for them also that believe on me 
through their word; that they may all be one; even as thou, Father, art in 
me, and I in thee, that they also may be in us: that the world may believe 
that thou didst send me.” John 17: 20, 21. 

The union here prayed for was a unity which the world could and would 
recognize , as a proof of the divine mission of Christ. Is a mystic, invisible 
unity hidden beneath divisions into hundreds of rival and contending denom¬ 
inations, if the unity exists at all—is that a unity which will convince the 
world, or one which the world can perceive ? 

Whether Church unity is now possible, and how it is practicable, are questions 
outside of the present discussion. All that I am now attempting is a pres¬ 
entation of the New Testament idea of Christian unity. I am in no wise 
concerned now with inferences that may be made from that ideal. All are 
deeply concerned to know just what the Bible teaches respecting Christian 
unity. How this may affect Church unity in any period is quite a subordinate 
and secondary question. 

Setting aside existing conditions in Christendom, and putting away as far 
as possible all prejudice that may arise from birth and education under more 
or less intense denominational environment, what is the idea of Christian 
unity set forth in precept and example by Christ and his apostles ? 

Did the apostles establish, and Christ sanction the founding of, churches 
of radically different types ? Did divisions, virtual denominations, prevail 
in apostolic times, and with apostolic sanction ? 

Is this part of the “ new light ” which some modern critics say is “ to break 
forth from the word of God ” ? 

Divisions prevailed among the Christians at Corinth. They were splitting 
into no less than four embryo schisms: a Pauline church, a Petrine church, 
a church of Christ, and a church of Apollos. 

Did the apostles sanction these divisions? Paul writes plainly, almost 
sharply, reproving these Corinthians for their divisions: “ Is Christ divided ? 
was Paul crucified for you ?” See 1 Cor. 1:13; 2:1,2; 3:1-3 ff. Thus also 
James and Peter reprove Christians for strifes and divisions, and urge unity 
in brotherly love. Compare James 4:1; 5 : 9, 16; 1 Pet. 1:22; 2:1; 3:11; 
4: 8 and 1 John 3:14; 4:20. Thus it comes 

3. That all Christians are brethren. 

This indicates their unity. This term “brethren” is applied to believers 
over 200 times in the New Testament. It implies relations similar to the 
unity of a family. “One is your Master [teacher], and all ye are brethren,” 
Matt. 23: 8. “This saying therefore went forth among the brethren,” John 
21: 23; compare Acts 6:3; 7: 26; 9: 30. “ They caused great joy to all 

the brethren,” Acts 15:3, 23, and many other passages in the Acts and 
Epistles. 

4. The saints are the kingdom of God on earth. 

“ The kingdom of the world is become the kingdom of our Lord, and of 
his Christ,” Kev. 11:15. Compare the parables of the kingdom, Matt. 13 : 
31, 32 ; Mark 4: 26-32; Luke 13:18, 19. “ The kingdom of God is at hand,” 




APPENDIX. 


356 


Mark 1:15. “ Yours is the kingdom of God,” Luke 6 : 20. See also Matt. 

6 : 33; Mark 10:14; Acts 14 : 22, and over a hundred similar passages. 

Now a kingdom has an organic unity. Some have attempted to weaken 
the force of this figure as applied to Christians, by maintaining that a king¬ 
dom may comprise many smaller states; that it may be an imperium in 
imperio. It is true that subordinate governmental organizations may exist 
in any great empire or kingdom; but they must be subordinate, while the 
kingdom of which they are a part must have a real and a visible unity to be 
a kingdom. America has 45 states, but the state governments are subordinate 
and a part of one organic whole. Every American citizen owes allegiance 
primarily to the general government. The American Constitution does not 
say “ We, the several states,” etc., but “ We, the people,” etc. The citizen is 
an American, not simply a New Yorker or a Virginian. For America is not a 
mere federation of states; it is an organic nation ; such is any true kingdom. 

The Christian Fathers and the early church understood the New Testament 
to teach a real Christian unity, one that would be recognized by the world. 
This is evident from the earliest three great creeds, the Apostles’, the Nicene 
and the Athanasian creeds.* Some modern critics think that they have found 
evidences of many types or forms of organization in the primitive church, 
and have attempted to show that the early historical interpretation of the 
church by apostolic men was a mistaken one. In the view of these critics, 
the New Testament in general, and the book of Acts in particular, not only 
describe but even sanction by precept and example divisions in the apos¬ 
tolic church, and the New Testament sets forth four or five distinct primi¬ 
tive types similar to the denominational divisions existing in Christen¬ 
dom.! This view boldly flies in the face of all the ecumenical creeds and 
councils, and of all ecclesiatical history in the first three centuries of the 
Christian era ; for the first rudimentary forms of church belief that preceded 
the perfected Apostles’ Creed recognized with more or less clearness the unity 
of Christians and the unity of the church.! The profoundest thinkers and 
the acutest critics believe that the New Testament emphasizes Christian unity 
and deprecates schism. Prof. Charles W. Shields, D.D., of Princeton Uni¬ 
versity, says, “Christianity became a compact organization in the midst of 
pagan society, with its sacraments and its Scriptures; and it continued thus 
compact and undivided for some centuries afterward. In that one catholic, 
apostolic church we have an example and model of church unity, not only 
as consistent with Christian unity but as expressing and maintaining it. In¬ 
deed it is only in and through such church unity that Christian unity can 
find due and full expression. Without such unity it must remain as a vague 
ideal or crude sentiment, if it be not a mere pretext for schism and excuse 
for sectarianism.” “The most factious sectaries are sometimes loudest in 
their appeals to the Christian unity which they have defied and obscured yet 


* “ I believe ... in one holy catholic and apostolic church ” is claimed to be the full form. 
See Schaff, Creeds of Christendom , vol. ii. p. 40 ff. 
f See Prof. T. M. Lindsay in Contemporary Review , 1895. 

% See Schaff, History of Creeds, vol. i. 






356 


APPENDIX. 


cannot destroy.” * In a letter to tlie writer Prof. Shields adds, “ It is too late 
to read back our sectarianism or denominationalism into the New Testa¬ 
ment.” “I have maintained [in United Church of the United States] that 
denominationalism has practically torn the visible body of Christ limb from 
limb.” 

Among the many who have recently written on this subject the following 
from Prof. G. T. Stokes, D.D., of the Church of England, and Professor of Ec¬ 
clesiastical History in the University of Dublin, Ireland, is worthy of some 
consideration. Commenting on Luke’s account in the Acts of the concord 
among the early disciples, Prof. Stokes says, “ The first disciples were all 
with one accord in one place. There was unity of spirit and unity in open 
manifestation to the world at large. Christ’s disciples, when they received 
the gifts of heaven’s choicest blessings, were not split up into dozens of dif¬ 
ferent organizations, each of them hostile to the others, and each striving to 
aggrandize itself at the expense of kindred brotherhoods. They had keenly 
in remembrance the teaching of our Lord’s great eucharistic supplication 
when he prayed to his Father for his people that ‘ they may all be one; even 
as thou, Father, art in me, and I in thee . . . that the world may believe that 
thou didst send me.’ There was visible unity among the followers of Christ; 
there was interior love and charity, finding expression in external union 
which qualified the disciples for the fuller reception of the spirit of love, and 
rendered them powerful in doing God’s work amongst men.”— Acts of the 
Apostles (Expositor’s Bible), vol. i. p. 85. 

The objection to Christian unity on the ground that many churches and 
Christians in doctrine and life fail to conform to New Testament teaching, 
and that it is a compromise with sin not to separate from them, is an objec¬ 
tion that proves too much, and leads to an absurdity or to a destruction of all 
church and Christian organizations. This view logically carried out would 
compel every Christian to wait for perfection in himself and others before 
uniting with them. And since all Christians are imperfect in this life, and 
to that extent sinful and unrighteous, it would be a compromise with sin on 
that theory to attempt Christian unity with any but perfect saints. This 
would require us to believe that Paul ought not to have accepted the fellow¬ 
ship of Peter, because of the latter’s imperfect practice respecting circum¬ 
cision and continuing to observe the Jewish ceremonial law; James ought 
not to fellowship with Paul, because of Paul’s apparent denial of Christian 
works. This position would virtually condemn Christ himself for choosing 
a Peter, a Judas, and the ambitious “sons of thunder,” among the twelve 
apostles! 

Prof. Stokes adds: “ Behold England nowadays, with its two hundred sects, 
all calling themselves by the name of Christ. Take the Christian world . . . 
spending far more time and trouble on winning proselytes one from the other 
than upon winning souls from the darkness of heathenism.”— Ibid. pp. 85,86. 

The recent movements toward greater Christian unity among the great 
Protestant denominations, and toward the federal unity of great families of 


* Essay on the Four Articles of Christian Unity , pp. 3, 4 . 





APPENDIX. 


357 


churches similar in name, as the families of churches representing various 
forms of Presbyterian polity, and of those again that bear the Methodist 
name and type, are strong evidences that the modern Christian belief is 
tending back to apostolic unity as understood in the first three centuries of 
the Christian era, and as the best expression of that oneness of his disciples 
for which Christ himself prayed. 

It would be difficult to persuade the men of this age who are competent to 
organize and successfully manage the mammoth business operations which 
span a continent and circle the earth, that it is a mark of wisdom to sustain 
the 143 Christian denominations in America, and the 200 denominations in 
Great Britain, all professing to preach the one Lord and Christ. The need 
of closer co-operation is felt on every hand; the need of greater unity is 
finding expression in larger bodies in Christendom. Notice the growth of 
federation of churches. The moral effect upon the world of even an approxi¬ 
mation to Christian unity has been and will continue to be the most power¬ 
ful persuasive argument for the superiority of the Christian religion, and also 
the strongest and most convincing plea to the unbelieving soul personally to 
accept that religion and to own Christ as a personal Saviour.* 

Community of Goods. Pp. 54-79. 

The community of goods, in the early church at Jerusalem, has been 
variously explained, and sometimes perverted and misinterpreted to support 
visionary theories of communism. 

The idea that property should belong to society rather than to the indi¬ 
vidual is of great antiquity. The Pythagoreans appear to have regarded the 
community of goods as one mark of the highest ideal state. Plato in his 
imaginary republic condemns private ownership of property as tending to 
dishonesty and greed, and allows it to the lowest class of persons, who are 
denied any share in the government of his ideal republic. No one who 
possessed private property could be a true citizen, in Plato’s view. Among 
the Jews there were two sects or parties, the Essenes and the Therapeutse, 
which practiced community of goods as early as the reign of the Herods. 
Thus the idea was not a novel one in Syria, even in the time of Christ. 
Writing of the early Christians at Jerusalem Luke says, “all that believed 
were together, and had all things common ; and they sold their possessions 

* Prof. Dr. G. T. Stokes puts this point with great earnestness: “ There are some persons 
who rejoice in the vast variety of divisions in the church; but they are shortsighted and 
inexperienced in the danger and scandals which have flowed and are flowing from them. 
It is indeed in the mission field that the schisms among Christians are most evidently 
injurious. When the heathen see the soldiers of the cross split up among themselves into 
hostile ?] organizations, they very naturally say that it will be time enough when their 
own divergences and difficulties have been reconciled to come and convert persons who at 
least possess internal union and concord. The visible unity of the church was from the 
earliest days a strong argument, breaking down pagan prejudice. Then again, not only do 
the divisions of Christians place a stumbling-block in the way of the conversion of the 
heathen, but they lead to a wondrous waste of power both at home and abroad. Surely one 
cannot look at the religious state of a town or village in England without realizing at a 
glance the evil results of our divisions from this point of view.”—Acte of the Apostles [Ex¬ 
positor’s Bible], vol. i. p. 86. 







358 


APPENDIX. 


and goods, and parted them to all, according as any man had need,” Acts 
2:44, 45, R. V. Again he says, “ the multitude of them that believed were 
of one heart and soul: and not one of them said that aught of the things 
which he possessed was his own; but they had all things common.” “For 
neither was there among them any that lacked: for as many as were possess¬ 
ors of lands or houses sold them, and brought the prices of the things that 
were sold, and laid them at the apostles’ feet: and distribution was made 
unto each, according as any one had need,” Acts 4:32, 34, 35, R. V. Then 
Luke describes two examples of the voluntary surrender of private property, 
showing the difference between the full and sincere gift by Joseph Barnabas 
and the insincere and deceitful gift by Ananias and Sapphira. 

What was the character of the community of goods practiced by the early 
church ? 

A careful study of Acts 2:44, 45; 4: 34, 35, and of the allusions to prop¬ 
erty in the Acts, enables us to make the following answers: 

1. The community of goods was local. There was no trace of this practice in 
any Christian community outside of Jerusalem. It is doubtful whether 
it was universal even in Jerusalem. Schaff infers from Acts 12:12 that 
Mary the mother of John Mark “owned a house in Jerusalem.” * Though 
this inference may not be well founded, it is clear from Acts 6 :1-7 that some 
had more property than others. The practice even in Jerusalem was limited 
apparently to the needs of the poor disciples of that city. They did not sell 
and distribute all their possessions at once, but the acts of sale and distri¬ 
bution were several successive and repeated acts. The verb for “ had,” Acts 
2:44, is et'x 01 ', “ were holding ”; the imperfect tense implying that they 
“ were holding all things common.” And in the first clause of v. 45 the 
verb for “ sold ” is in the imperfect tense, “ were selling ” ; and the Greek for 
“ parted ” is again the imperfect tense. All these describe continuous acts. 
Hackett says these acts were “ done again and again,” the selling and dis¬ 
tribution being made as the needs of the community required. 

Turning to Acts 4:34, 35, and again in the distribution mentioned, “ the 
frequency of the act” is set out and determined by the previous verb. 
That verb is efapov, “ brought ” or “ were bringing,” and is in the imperfect 
tense, marking a continuous action, and is coupled with a present participle 
further denoting the same thing. Strictly interpreted, the language implies 
only that as a general rule the disciples in Jerusalem “were holding” their 
private property subject to the needs of all, and “ were selling ” it and “ were 
distributing ” the proceeds whenever there was a need for it. 

2. This community of goods was purely voluntary. No disciple in Jerusalem 
or elsewhere was compelled to sell his private property as a condition of be¬ 
coming a disciple. There is no recorded rule or law of the community or 
of the apostles requiring private property to be put into a common fund ; see 
Acts 5 : 4. This was required by Pachomius and others in the fourth century 
as a condition of joining anchorite and monastic communities. Basil, Ben¬ 
edict and others who founded religious societies and monastic orders in the 


* Hist. Apostolic Church, p. 462. 




APPENDIX. 


359 


Christian church also required all members to give up private property to 
the community or order. But all the references to the practice in the Acts 
prove that it was a voluntary custom in the Jerusalem church. Peter says 
to Ananias, “after it was sold, was it not in thy power?” Acts 5:4. The 
sin of Ananias was not in giving a part only of his property, but in fraud 
and lying about it by pretending that he had given the whole when he gave 
only a part. He could have given a part only, and it would have been ac¬ 
cepted, no doubt, had he honestly said that was what he had brought. All 
the gifts of Christians mentioned in the New Testament were free and volun¬ 
tary gifts, and are commended chiefly because they were cheerfully made. 
“ God loveth a cheerful giver,” 2 Cor. 9:7. 

3. The community of goods soon ceased even in Jerusalem. How long the 
practice lasted in Jerusalem we do not know. From James 1:9, 10 it is 
obvious that it did not prevail among Jewish Christians generally. As he 
was probably the head of the church at Jerusalem, the letter implies that the 
distinction of “rich” and “poor” had been revived to some extent at least, 
even in that city. 

4. The church at Jerusalem became conspicuous for its poverty. Frequent con¬ 
tributions were made by disciples in foreign cities to help the church in Jeru¬ 
salem. See Acts 11: 29; 24 :17 ; 1 Cor. 16 :1-3. It is not a certain but a 
natural inference that this poverty was due in part to the selling of private 
property and to lavish giving under the impulse of a new affection.* The 
phrase in Acts 4: 34 looks like an impulsive, lavish giving, which might, 
however, make the church richer in spirituality though poorer in temporal 
things; hence the apostles, though guided by the Holy Spirit, might not 
deem it best to restrain such a voluntary and conspicuous assertion of a true 
principle in the kingdom of God: “ Let no man seek his own, but each his 
neighbor’s good,” 1 Cor. 10: 24, R. V. 

5. This practice offers no adequate justification for monasticism. Seclusion 
from society, with voluntary poverty, celibacy, and rigid discipline of the 
body, are characteristic features of monastic orders. They usually practiced 
community of goods. Such societies have existed among Brahmins, Buddhists, 
Jews, Christians and Moslems. Among Christians, since the fourth century, 
there have been various orders of anchorites, monks, nuns, and friars, adopting 
community of goods, the individuals often being in the most abject poverty, 
living by begging. They became so objectionable to the welfare of the state 
that in several countries of Europe these religious communities have been 
suppressed by law and their properties confiscated to the government. This 
was done in Spain as recently as 1834, and in Italy in 1866 and in 1873. 

The theory of community of goods, in an ideal society in which each should 
share in the temporal blessings possessed by all, has found advocates in nearly 
every age and country for more than 2000 years. Plato set it forth in The 
Republic, his ideal state; it was the dream of Sir Thomas More in Utopia, 
and it was practiced by the Essenes, a Jewish sect in the time of our Lord. 
The Christians of Jerusalem did not borrow the idea from Plato nor from 


* See Stokes, on Acts, vol. i. pp. 198-200. 




360 


APPENDIX. 


the Essenes, for the Essenes made it compulsory to have all property in 
common. See Josephus, Antiq. 18:1, 5; Wars , 2: 8, 3. The early Christian 
idea was noble, and voluntary as well as unselfish. It was the enthusiasm 
of a holy, overpowering love for Christ and for his disciples, that followed 
the pentecostal blessing. 

From mistaken views of this principle of love which lies at the foundation 
of the kingdom of God on the earth, and from a perversion of the principle, 
came the various monastic and other orders in the Latin, Greek and eastern 
churches, which were essentially based on the communistic idea. 

But many of the communistic movements have not been of a Christian 
type. Even in Plato’s Republic , where the women were to be educated like 
the men, the sacredness and purity of the family were destroyed by his advo¬ 
cating a community of wives. In More’s Utopia community of goods did not 
extend to wives, but all disagreeable work was to be done by slaves —a strange 
class, contrary to the Christian ideal state or community. The experiments 
of Robert Owen, of the “Economites” and of the “Shakers” were only mod¬ 
ified by, not based upon, strictly Christian principles. Monasticism destroyed 
the family, and introduced strong temptations to impurity and vice, which 
were often too great for its members to resist. 

It cannot be shown that the New Testament inculcates the principle, or 
that the history of Christianity affords any encouraging instance, of the com¬ 
munity of goods. The principle that the disciple is a steward for God is set 
forth in various parables of the Lord, and remains the basis of the kingdom 
of God on earth. This position he is not to abdicate, nor is he to transfer his 
personal responsibility as God’s steward to the church itself, nor to any society 
claiming the authority of the church. “ Each one of us shall give account 
of himself to God,” Rom. 14 :12, R. V. See Luke 16 : 2; 1 Cor. 3:13. 


Inscriptions in the Temple. Pp. 57 and 274. 

Stones were fixed in the wall or balustrade around the temple, and ac¬ 
cording to Josephus these stones bore inscriptions in Greek and Latin, warn¬ 
ing Gentiles not to enter the courts of the temple upon pain of death. See 
Josephus, Wars, 5 : 5, 2, and Antiq. 15 :11, 5. The Gentiles were allowed to 
enter only the outer court, called the court of the Gentiles. The warning in¬ 
scriptions were upon stones placed in the wall between the outer and the 
inner courts. 

M. Clermont Gauneau found an inscribed stone in 1870 buried in the earth 
near the so-called Via Dolorosa , a street in Jerusalem. The inscription upon 
it as shown herewith is translated: “No alien to pass within the balustrade 
round the temple and the enclosure. Whosoever shall be caught [doing so] 
must blame himself for the death that will follow.” Josephus further says, 
“ The colonnades [of the temple] were 30 cubits [about 45 feet] broad, and 
their entire circuit, including the Antonia, measured six furlongs. The open 
space was paved throughout and variegated with stones of every kind. As 
you advanced through this to the second court of the temple, you came to a 
stone balustrade, drawn all round, three cubits [four and a half feet] in 




APPENDIX. 


361 


height, and of exquisite workmanship. On this stood tablets at regular in¬ 
tervals, setting forth the law of purification, some in Greek, others in Roman 
letters, that no foreigner was permitted to enter within the holy place; for so 
the second court of the temple was called. It was ascended from the first by 
14 steps, was quadrangular at the top, and surrounded by a distinct wall.”— 
Wars, 5: 5, 2, Traills’ and Isaac Taylor’s translation. Again he says, “ Such 
was the first inclosure [of the temple] ; and not far from it, in the middle, 
was the second (court), reached by a few steps, and surrounded by a stone 
balustrade for a partition, which prohibited by inscription any alien from 
entering under penalty of death.”— Antiq. 15:11, 5. 

Such an inscribed stone (perhaps the one noted below) was, no doubt, seen 
and read by our Lord and the apostles as they went in and out from the 
temple courts. Josephus states that there were several of these stones or 
pillars at regular intervals in the wall or balustrade. The discovery of this 
stone is a remarkable confirmation of the general accuracy of Josephus in his 
descriptions of the temple, and incidentally of the precision of the narrative 
in the book of the Acts. 



GREEK INSCRIPTION ON ONE OF THE STONE PILLARS THAT STOOD AROUND THE TEMPLE 

in Jerusalem.— For translation, see above. 


Sorcerer or Magian, and Exorcists. P. 173. 

There are four passages in the Acts which refer to persons popularly 
thought to be closely allied by their superstitious practices. But they de¬ 
scribe three quite distinct classes : 

1 The “sorcerer,” or properly the magian. To this class Simon of Sama¬ 
ria and Bar-jesus or Elymas of Cyprus belonged, Acts 8 :9-24 and 13 : 6-11. 





362 


APPENDIX. 


2. The maid with a “ spirit of divination/’ or more strictly “ a Pythoness,” 
at Philippi, Acts 16 :16-18—one who was thrown into a condition of rhap¬ 
sody or semi-trance, and had powers similar to modern ventriloquists. This 
class professed to foretell events for individuals and communities, like the 
ancient eastern oracles, and were often regarded as having superior knowl¬ 
edge of the secret purposes of the gods. 

3. Exorcists, who professed to have the power to cast out evil spirits, which 
were believed to get possession of certain persons and impel them to evil. 
Of this class were the seven sons of Sceva the Jew at Ephesus, Acts 19:13-16. 
While these seven sons of the Jew were strolling pretenders, yet it is true 
that exorcism became a Christian practice. The simple word of a Christian 
was believed to be sufficient to cast out an evil spirit, so Tertullian and Ori- 
gen say. Later the Roman Catholic Church sanctioned exorcists as a lower 
order of officers in the church. The Greek and Latin churches used form¬ 
ulas of exorcism at baptism. Even Luther and Melancthon were in favor 
of retaining the practice at the Reformation; but the Reformed churches 
rejected it. Yet the earlier prayer-books of the Church of England, for ex¬ 
ample that of Edward VI., had a formula of exorcism which ran thus: “I 
command thee, unclean spirit . . . that thou come out of this infant.” This 
class of ancient exorcists seems to have had some resemblances to the magians, 
especially to that branch that followed “sorcery”; yet they were not the 
same. An exorcist primarily meant “ one who exacts an oath,” or who is 
“ put to an oath ”; that is, one who adjures, and thence one who by adjur¬ 
ation or incantations expels evil spirits. A magian might profess to do this, 
but it was not the chief work of that class. 

The magian was of a most ancient guild, first known perhaps in Chaldaea, 
and from thence passing into Media. Recent investigations do not sustain 
the theory that the class was Persian or of Persian origin, or that they were 
of the Zend religion. The Zend-avesta does not recognize the magi or their 
studies. 

The two sorcerers Simon and Bar-jesus or Elymas, named in the Acts, were 
properly magians , for the Greek words used to describe them come from a 
Babylonian stem ju-avos, meaning “wise,” and thence also magic. This class, 
half-learned and scientific, yet half-superstitious, was widely diffused over the 
earth. The magicians and enchanters of Egypt, of Chaldaea, the magi from 
the East, the “medicine men” among North American Indians and among 
the African tribes, and those of the Pacific islands, bore some relations near 
or remote to one another; though the latter are extremely ignorant, while 
the former were often among the most learned of their time. Thus Daniel 
belonged to the magians, the most learned of Babylonians, who were in arts, 
science and literature the most advanced nation of that period. 

So the influence of Elymas on Sergius Paulus, the Roman governor of 
Cyprus, was not that of an ignorant, strolling vagabond fortune-teller. The 
ancient estimate of this class of magians was widely different from some 
modern popular views of their character. Historical researches show that 
the magians (“sorcerers”) were learned, and were the representatives of 
some system of religion. They were in a widely different position to the 



APPENDIX. 


363 


modern gypsies and strolling fortune-tellers. They were often called upon to 
explain strange portents and to foretell events, because they were students of 
nature, and were believed to have superior knowledge of her secrets. The 
wisest of ancients gave themselves to the study of the hidden things of 
nature, and were highly honored at courts and everywhere for their wis¬ 
dom. 

This real or supposed knowledge put them in this respect in the ranks of 
learned men. The line between scientific study into the processes of nature 
through astronomy, chemistry and other physical sciences of that day, and 
the using of guesses at nature’s secret processes for unlawful, superstitious and 
selfish ends, was not clearly drawn. A person might be a true magian, a true 
forerunner of Newton or Lord Kelvin, or a true prophet like Daniel. Others 
might belong to this class, being honest students of nature at times, and yet 
use the rudimentary knowledge then attainable for the practice of magical 
arts or for sorcery. Possessing or pretending to possess these great powers, 
and then being at the same time the representative of a powerful religious 
system, would naturally give the successful agent a wonderful influence over 
rulers and people. 

Thus “ Bar-jesus represented the strongest influence on the human will that 
existed in the Roman world, an influence which must destroy or be de¬ 
stroyed by Christianity, if the latter tried to conquer the empire.” * In this 
view the judgment that fell upon Elymas, striking him blind, takes on a 
broad meaning and a great significance in church history. The crisis was 
great: the representative forces of paganism and of Christianity were con¬ 
fronting each other; the Roman world was looking to see which was the 
stronger, which would be owned superior of heaven. In such a mighty 
crisis a sign from heaven was the only decisive evidence that would appeal 
successfully to the Oriental mind. Man was not disappointed: that sign was 
given. 

Languages of Asia Minor. P. 189. 

The reader of apostolic history must not forget that the people of Asia 
Minor were subject to a foreign power; for the people of those regions in 
New Testament times were not originally Romans nor Greeks. They had 
been conquered by the Greeks, and later by the Romans, and were compelled 
to submit to the Roman rule. The language of their conquerors had spread 
over the Asiatic provinces to a greater or less extent, especially the Greek 
tongue spoken by Alexander the Great and his followers. The Latin lan¬ 
guage was not so widely understood in Asia Minor as the Greek. 

Meanwhile, the native languages and dialects of these districts or provin¬ 
ces were not wholly forgotten. The people thus became bilingual in speech, 
and masters of two and often of three languages. Thus the inhabitants of 
Lycaonia understood Paul when he spoke in Greek, yet when greatly excited 
relapsed into their mother or native tongue, as persons are apt to do under 
such circumstances. 

The precise family or group of languages to which the native dialects of 


* Prof. Ramsay, Paul the Traveller , p. 79. 






364 


APPENDIX. 


Lycaonia and of other provinces of Asia Minor belonged lias been much dis¬ 
puted. It is generally conceded, however, that not one, but many dialects 
existed in these regions. Some are of opinion that the native speech of the 
Lycaonians was a corrupt dialect of the Greek; others, with greater prob¬ 
ability, have maintained that it was a language of the Semitic family, allied 
to the Hebrew. But it is obvious that it was not Hebrew, or Paul would 
have understood it, since he spoke that language fluently. The question 
cannot be decided in the present imperfect knowledge of those ancient 
people. Further explorations at Lystra and elsewhere may throw additional 
light upon their history, to clear up this and other interesting questions now 
obscure. See Ramsay, St. Paul, p. 119. 


Elders, Bishops. P. 192. 


The word npeafivTepos, “elder” (and “elders”), occurs over 15 times in the 
Acts, and frequently elsewhere in the New Testament. See Acts 4:5, 8, 
23; 6:12; 11:30; 14:23; 15:4,6,23; 16:4; 20:17; 22:5; 24:1; 25:15. 
The term «»«ncoiros, “bishop,” “bishopric,” or “overseers,” is found only 
twice in the Acts Acts 1:20 and 20: 28—and about five times only elsewhere 
in the New Testament—Phil. 1:1; 1 Tim. 3: 1, 2; Titus 1:7 ; 1 Pet. 2 : 25. 
“Elders” (Heb. Zakain) were recognized in Old Testament times, and as 
rulers of synagogues in the time of Christ. The word originally signified 
“ old men,” Gen. 50:7; Ex. 3:16, and then rulers or magistrates, probably 
because elderly men were appointed to administer justice, Deut. 19:12; and 
it is translated “senators” in Ps. 105:22. In New Testament times “elders” 
were associated with priests and scribes as ruling the people, Matt. 16:21; 
Acts 4:5, 23; 6:12 and 22:5. Thus the term was transferred to persons in 
the early Christian congregations, not only those in Syria, but also in the 
Greek cities of Asia Minor, Acts 14: 23; 15:2, 23. 

The term ini*Konoi, « bishop,” literally “ overseer,” is used by early Greek 
writers to designate inspectors or delegates sent by Athens to oversee civil 
affairs in her subject-states.* The Greek version of the Old Testament also 
used it to designate certain officers, in Num. 4:16; 31:14; Isa. 60:17. It 
was used to designate persons with certain duties in the early Christian 
churches, especially in Gentile countries, as Phil. 1:1; Acts 20:28. It is 
also used to designate the apostolic office from which Judas fell, Acts 1:20; 
and once it is applied to Christ himself, 1 Pet. 2:25. 


The uses of these terms now and in ecclesiastical history are entirely outside 
the scope of this book. So also are the controversies and discussions over 
the precise meanings of the terms, and the nature of the office and duties 
they designate. 

How are the terms used in the Acts? 

1. It is clear that the term npeapvrtpos, “elder,” and the term «Wko 7 to*, 
“bishop” or “overseer,” were sometimes used to designate the same persons. 
For example, it is said in Acts 20:17 that Paul “ called the elders [margin 
‘presbyters’] of the church ” of Ephesus. In v. 28, in addressing these same 


Aristophanes, Birds, 10-22; compare Cicero, ad Ati. 7:11. 







APPENDIX. 


365 


elders, he calls them “bishops [A. V. ‘overseers’] to feed the church.” 
There seems to be a similar use of the terms as equivalents in Titus 1:5-7; 
for Paul says he left Titus in Crete to “ appoint elders in every city ... if 
any man is blameless.” “For a bishop must be blameless,” he adds, imply¬ 
ing that the terms applied to the same person and officer. See Revised 
Version. 

2. The two terms are nowhere used together in the New Testament pur¬ 
posely to mark orders distinct from each other. Compare Phil. 1:1 with 1 
Tim. 3:1,8 and Acts 20:17, 28. 

3. The “ elders ” was the earlier designation, the “ overseers ” or “ bishops ” 
later. Some hold that the “bishops and deacons” at Philippi, Phil. 1:1, 
were the same officials as the “elders” of Ephesus, and that “he that ruleth,” 
npoiaranevof, at Rome, Rom. 12:8, and those who “ are over you in the Lord,” 
1 Thess. 5:12, refer to similar officers. 

The terms elder and bishop seem to be used by Paul in his Epistles to Titus 
and to Timothy to designate persons having the same duties, though many 
holding to the Episcopal form of church organization stoutly dissent from 
this view. 

The term used in Acts 14 : 23, xei.porovr)aavTef i “ appointed ” or “ or¬ 
dained,” literally means “ stretching out the hand ” to vote, hence to 
choose by a vote. Again it seems sometimes to be used in the sense of 
“designate” or “appoint,” as in Acts 10:41. But even then it is an open 
question whether it is not used in the more primitive etymological rather 
than in the later sense, and therefore represents God the Sovereign stretch¬ 
ing out the hand as kings did a sceptre, thus showing special favor to the 
twelve witnesses. Paul uses the term in the broad sense in speaking to Titus, 
“who was also appointed by the churches [that is, ‘by a vote’] to travel 
with us,” 2 Cor. 8:19, R. V. 

Do these terms indicate the existence of different types of church govern¬ 
ment among the early Christians ? Do they not rather indicate different 
names or titles applied to persons with substantially the same duties in differ¬ 
ent churches ? The facts evidently have been very widely understood to be 
consistent with the latter view; for this is admitted by some of the ablest 
critical scholars among the adherents of modern Episcopal forms of church 
organization. Those who would excuse the schisms and divisions among 
Christians, or justify them as if they were in accord with Christ’s appoint¬ 
ment and had apostolic sanction, may think they see herein distinct types 
of church organization in New Testament history. Christ’s high-priestly 
prayer in John 17, and Paul in 1 Cor. 1:11 to 3: 23, make a strong plea for 
unity rather than for the division of Christians into many sects. 




































































* V 










































INDEX 


Figures refer to pages; n to foot-notes. 


Abraham, 103. 

Achaia, 235. 

Acts— 

and the Epistles, 17. 
chronology of, 18-21. 
credibility of, 13. 
date of, 15. 
design of, 9-12, 26. 
geography in, 16. 
internal evidence, 7. 

Luke author of, 8. 
place of composition of, 16. 
source of, 12. 
topics of, 21. 

testimony of Christian writers, 6. 
text of, 20. 
title of, 5, 25. 
when written, 26. 

Adramyttium, ship of, 327. 

Adria, description of, 334. 

Agabus, prophet, 161. 

foretells binding of Paul at Jeru¬ 
salem, 268. 

Agrippa I. (see Herod), 162, 168. 
Agrippa II. almost persuaded, 324. 
desires to hear Paul speak, 313. 
Paul before, 311. 

Akeldama, field of blood, 35. 
Alexander, 250. 

Alexandria, ship of, 328, 343. 

Altar to unknown God, 227. 
Amphipolis, 219. 

Ananias at Damascus, 133, 134, 280. 
Ananias and Sapphira, 81-84. 

Ananias, high priest, 285, 286. 

Anchors of ancient ships, 335. 

Angel delivered Peter and John, 88. 
spake to Cornelius, 145. 
spake to Philip, 124. 
speaks to Peter in prison, 164. 
Annas, 70. 

Antioch of Pisidia, 176, (cut) 184. 
Antioch in Syria, 158, (cut) 160. 

letter to, 201, 203. 

Antipatris, 294. 

Antonia, Castle of (cut), 274. 
Apollonia, 219. 

Apollos, 239. 

commended to Corinthians, 240. 


Apostles forbidden to preach in Asia, 
207. 

healing sick, 87. 

hear of Peter’s work, 155. 

lists of, 32. 

miracles of, 85. 

Paul and Barnabas called, 186. 
witnesses, 29, 92. 

Appian Way (cut), 346. 

Appii Forum, 345. 

Aratus, a poet, 229, n. 

Arch of Drusus (cut), 346. 

Areopagus, the, 225. 

description of, 226. 

Aretas, 137. 

Aristarchus, 254, 327. 

Asia, apostles forbidden to preach in, 
207. 

Athens, description of, 223. 
modern (cut), 224. 

Paul at, 223. 

Augustan band, 327. 

Azotus, Philip at, 127. 

Baptism of the eunuch, 126. 
of Gentiles, 154. 
of Saul, 135. 

Bar-jesus, the sorcerer, 173. 

Barnabas called Jupiter, 189. 
oes to Cyprus, 205. 
oses, 80, 138, 159, 171. 
and Saul, mission of, 170. 

Baskets, eastern, 137. 

Beckoning in the East, 300. 

Bed, eastern, 140. 

Bernice, sister of Agrippa, 311. 

Beroea, 218, 222. 

Bethany, ascension near, 31. 

Bishops of Ephesus, 261. 

Blasphemy, punishment for, 115. 
Breaking of bread, 53. 

Burial in the East, 83, 84. 
of Abraham,) . 
of Jacob, J 106 - 
of Stephen, 117. 

Caesar, decrees of, 221. 

I Caesarea, 139, 143. 

Caiaphas, 70. 


( 367 ) 




368 


INDEX, 


Candace, the queen, 124. 

Captain of the temple, 89. 

Carriages, meaning of, 269. 

Castor and Pollux, 343. 

Centurion, 143. 

Chief priests, 89. 

Christian, missions, crisis in, 183. 
name given to disciples, 161. 
unity, 39, 353-357. 

Chronology, table of, 20, 21. 

Church, at Jerusalem, 117. 

3000 added to, 53. 

5000 added to, 68. 
formation of, 51. 
growth of, 139. 
meaning of, 51, 85. 

Cilicia, described, 100. 

Circumcision, 104. 

disciples of the, 155. 
discussion of at Jerusalem, 194. 
Clauda, island of, 331. 

Claudius Caesar, reign of, 161. 
Cleanthes, hymn of ? 229, n. 

Clementine Recognitions, 26, 93. 
Community of goods, 54, 79, 357-360. 
Conscience, Paul’s, 302. 

Corinth, description of, 232. 

Paul at, 231. 

Cornelius, 143, 148, 149, 150. 

Cos, described, 265. 

Council, decision of, 200. 

at Jerusalem on circumcision, 194. 
Jewish, dissension in, 288. 

(see Sanhedrin), 69. 

Crispus, chief ruler of synagogue, 234. 
Cross, form of, 92. 

Cyprus, an island, 158, 172. 

Cyrene, 100. 

Damaris, 231. 

Damascus, 130. 

illustration of, Frontispiece. 
Straight Street in (cut), 136. 
David, king over Israel, 178. 
Demetrius, the silversmith, 248. 

Diana, temple of, 247, (cut) 244. 
Dionysius, the Areopagite, 231. 
Disciples’ prayer, 75. 
answer, 77, 78. 
waiting at Jerusalem, 31. 

Dorcas restored by Peter, 140. 

Drusilla, wife of Felix, 305. 

Drusus, arch of, 346. 

Elders, bishops, 192, 364. 
first mention of, 162. 
of church at Ephesus, 258, 261. 
ordained, 192. 

Elymas, sorcerer, the, 174. 

stricken with blindness, 175. 
Eneas, healed by Peter, 140. 


Enoch, book of, 29. 

Ephesus, description of, 242. 
site of (cut), 244. 
theatre at, 249, (cut) 250. 

Erastus, 247. 

Ethiopia, 124. 

Euroclydon, Euraquilo, 331. 

Eutychus, falls out of window, 256. 
restored, 257. 

Exorcists, or vagabond Jews, 245, 361— 
363. 

Fair Havens, harbor of (cut), 329. 
Fathom, 334. 

Felix, Paul before, 296. 

Paul sent to, 293, 305. 

Festus accuses Paul of madness, 323. 
lays Paul’s case before Agrippa, 
311. 

succeeds Felix, 306. 

Gaius, 249. 

Galilseans, dialect of, 42. 

Gallio, deputy of Achaia, 235. 
Gamaliel, 93. 

Gaza, 124, 126. 

Gentiles, court of, 274. 

gladly receive the word, 183. 
Paul’s mission to, 134. 
the, 77. 

Gospel spreads to Antioch, 158. 

Hades, 49. 

Hebrews, 97. 

Heresy or sect, 301. 

Herod Agrippa I., 162. 

death of, 168. 

Herod Antipas, 77. 

Herod’s judgment hall, 295. 

High priest, appointment of, 70, n 
letters to Paul, 130. 
questioning Stephen, 102. 

Holy Spirit— 

calls Barnabas and Saul, 170. 
descent of, 40. 

Ephesians receive, 243. 

Gentiles receive, 153. 
gift of, 38. 

Peter filled with, 71. 
romise of, 28. 
amaritans receive, 122. 

Stephen filled with, 114. 

Hour of prayer, 56. 

House, eastern, 165. 

Housetop, a place of worship, 145. 

Iconium (cut), 184. 
preaching at, 185. 

Inscription in the temple, 57, 274, 360, 






INDEX. 


369 


Jaffa, bazaar at (cut), 142. 

James, advice of, 198. 
death of, 163. 

Epistle of, 169, n. 
of Jerusalem, 167. 

Jason, 220. 

Jerusalem, council at, 194. 

disciplies multiplied in, 99. 
disciples waiting for the Spirit, 28. 
meeting of Sanhedrin, 69. 
ersecution of church, 116. 
aul visits, 137. 

Jesus— 

appearances of, 27. 
ascension of, 25, 30. 

Galilaean, the, 73. 

Holy One, the, 61. 

Messiah, 64. 

Moses type of, 65. 

Nazarene, the, 47, 72. 

Prince of life, 61, 62. 

Prophet, 65. 

Son of man, 114. 
words of, 264. 

Jews accuse Paul, 307. 

conspiracy of, to kill Paul, 290. 
plot and Lysias’ orders, 289. 
social laws of, 150. 

Joel, prophecy of, 46. 

John the Baptist preached repentance, 

John Mark, 165, 176, 205. 

returned to Jerusalem, 176. 

Joppa, 141, 142, 144. 

Joseph, called Barsabas, 36. 

Judas of Galilee, 34, 94. 

Judaea, 117. 

Judges, period of, 177. 

Julius treats Paul courteously, 327. 

Konieh, site of Iconium, 184. 

Lame man healed, 58. 59. 

Languages of Asia Minor, 189, 363, 364. 
Libertines, 100. 

Lucius of Cyrene, 171. 

Luke, accuracy of, 14. 
author of Acts, 5, 26. 
companion of Paul, 9, 326. 
testimony of early writers to, 6. 
use of medical terms by, 342. 
went to Rome as Paul’s attendant, 
326. 

Lycaonians, speech of, 188. 

region of, 187. 

Lydda, 140. 

Lydia, conversion of, 206. 

of Thyatira, 210. 

Lysias, chief captain, 274, 275. 
defeats conspirators, 293. 
hears of plot, 290. 

24 


Lysias, letter to Felix, 293. 

questions Paul, 276. 

Lystra, Paul and Barnabas at, 187. 
site of, 188. 

Macedonia, 209. 

call to, 206, 208, 209. 

Magian, the, 173, 362, 363. 

Magical books burned at Ephesus, 246. 
Magistrates of Philippi, 212-217. 
Manaen, 171. 

! Mark John, 165, 176, 205. 
j Mary, mother of Jesus, 33. 

Matthias chosen apostle, 36, 37. 

Melita or Malta, location of, 339. 
Messianic times, 64. 

Miletus, Paul at, 258. 
ruins at, 264. 

(cut), 264. 

Miracles by Philip, 119. 

Mitylene (cut), 258. 

Mnason of Cyprus, 269. 

Moloch, 111. 

Moses, lawgiver and prophet, 65, 107- 
109. 

Myra, grain storehouse or port, 328. 

Neapolis, port of Philippi, 209. 
Nicolaitans, sect of, 98. 

Olivet, mount of, 31. 

(cut), 30. 

Paley quoted, 17. 

Paphos, new, 173. 

Patara, location, 266. 

Patriarchs, 104. 

Paul accused by the Jews, 273. 

address at Antioch in Pisidia, 176. 
address before the council, 284. 
address to Felix and Drusilla, 305. 
address to the Jews, 277. 
address to Jews at Rome, 346, 349. 
a free-born Roman, 283. 
and Aquila, 232. 
and Timothy, 206. 
appeals to Caesar, 307, 310. 
assumes cost of vows, 272. 
assures of safety, 333. 
at Athens, 223. 

at Caesarea for two years, 306. 
at Corinth, 231. 
at Damascus, 319. 
at Ephesus, uproar against, 247. 
at Jerusalem, mobbed and rescued, 
270. 

at Melita, 339. 
at Rome, 343. 

at Thessalonica and Bercea, 218. 
at Troas, 253. 
before Felix, 296. 







370 


INDEX. 


Paul before Festus, 309. 
before the council, 284. 
bound, led into castle, 275. 
call to Gentiles, 281. 
called Mercurius, 189. 
called of Jesus, 320. 
declared innocent, 325. 
defence before Agrippa, 315. 
defence before Felix, 300. 
escape, place of (cut), 136. 
farewell to Ephesian elders, 257. 
first missionary journey, 170. 
fourth missionary journey, 24. 
Galatian visit to Jerusalem, 196. 
goes to Jerusalem, Apollos at Eph¬ 
esus, 236. 

guarded by centurion, 304. 
heals a cripple, 188. 
heals the father of Publius, 342. 
heals the Pythoness, 211. 
in the castle, 282. 
in the house of Justus, 234. 
in the storm and shipwreck, 329, 
338. 

journey to Jerusalem, 265. 
missionary journeys, places men¬ 
tioned, 24. 

mobbed in the temple, 274. 
ordered to be scourged, 282. 
portraits of (cut), 340. 
preached at Troas, 255. 
prophecy concerning Ananias, 285. 
reaches Rome, 345. 
rebaptizes Ephesians, 243. 
rescued by Lysias, 275. 
returns to Ephesus, 241. 
second account of conversion, 279. 
second missionary journey, 204-206. 
smitten before Ananias, 285. 
speech on Mars’ Hill, 226. 
stoned, 191. 

third missionary journey, 239. 
three accounts of conversion, 128, 
129. 

trade of, 232. 
two jrears at Rome, 351. 
vote in Sanhedrin, 318. 
vow of, 237. 

voyage towards Rome, 326. 
work at Athens, 230. 

Paul and Barnabas at Antioch, 160. 
at Lystra, 184. 
contention between, 205. 
fled to Lycaonia, 187. 
persecuted by Jews, 184. 
return to Antioch, 193. 
turn to the Gentiles, 182. 

Paul and Silas at Beroea, 222. 
beating of, 213. 
in prison, 211, 214. 
set free, 217. 


Pentecost— 
day of, 
feast of, 


1 38> 


39. 


number baptized on, 53. 
time of, 38, 39. 
why celebrated, 38, 39. 

Perga, 176. 

preaching at, 192. 

Persecution : Philip at Samaria, 116. 
Peter— 

address to disciples, 33. 
address to the people, 60, 61, 62,71. 
deliverance of, 165. 
heals Aineas, restores Dorcas, 140, 
142. 


imprisonment of, 164. 
justifies his preaching to Gentiles, 
155. 


mission to Cornelius, 147. 
Pentecostal address, 44. 
preaches repentance, 51,59, 63, 66. 
questioning Ananias and Sapphira, 


visions of, 145. 

Peter and John— 
arrest of, 68. 
beating of, 95. 

deliverance by an angel, 88. 

healed lame man, 58. 

in the temple, 56. 

preaching at Jerusalem, 123. 

re-arrest of, 90. 

release of, 75. 

second imprisonment, 88. 

sent to Samaria, 121. 

set free by advice of Gamaliel, 95. 

trial of, 71. 

Pharisees, meaning of name, ] oefl 
description of, j 

Phenice, 158. 

Philip and the Ethiopian, 124. 

Philippi, description of, 209. 
jailer of, 211. 
magistrates of, 212. 
ruins at (cut), 219, 
woman’s prayer-meeting at, 210. 

Philippian jailer believes, 216. 

Pilate, 77. 

Pisidian Antioch, ruins at (cut), 184. 

Politarchs, of Thessalonica, 221. 

Possessions, kinds of, 80. 

Preaching to the Greeks, 159. 

Priests, numbers believe, 99. 

Publius, chief man of Melita, 342. 

Pythoness, spirit of, 211. 


Quirinus, 70, n. 


Rabbi, Jewish (cut), 219. 
Rhegium or Reggio, 344. 
Rhoda, 166. 

Rhodes, described, 266. 






INDEX. 


371 


Remphan, 111. 

Repentance, 51, 59, 63. 

Resurrection, 68. 

Rome, Paul at, 343. 

Sabbath day’s journey, 31. 

Sadducees, described,) OQC 
origin of name, j 0/ » 

Salvation sent to Gentiles, 350. 

Samaria, 118. 

Peter and John in, 121. 
view at (cut), 118. 

Samaritans receive the Holy Spirit, 122. 

Samuel, 65. 

Sanhedrin, the, 69, 284. 

Saron, 140. 

Saul at Damascus, Jerusalem and Tar¬ 
sus, 135. (See Paul.) 
conversion of, 127. 
escape at Damascus, 137. 
in Arabia, 137, n. 
king, length of reign, 178. 
name changed to Paul, 174. 
persecuting the church, 118, 130, 
318, 319. 

Sceva, 245. 

Scribes, 70. 

Senate, the, 89. 

Sergius Paulus, 173. 

Seven appointed, 96, 97. 

Shields, Prof. C. W., quoted, 355. 

Sidon, city of, 327. 

Silas, a prophet, 201, 203. 
joins Paul, 205. 

Simeon, Niger, 171. 

Simon, the sorcerer, 119. 
offers money, 122. 
the tanner, 142, 145. 
traditional house of (cut), 142. 

Solomon’s porch, 60, 85. 

Sopater, friend of Paul, 254. 

Sorcerer, magian and exorcists, 173, 
361, 362, 363. 

Sosthenes, ruler of synagogue, 236. 

Stephen, arrest of, 99. 


Stephen, burial of, 117. 

charged with blasphemy, 100. 
defence, 101-113. 
martyrdom, 113, 115. 

Stoics, 225. 

Stokes, Prof. G. T., quoted, 356, 357. 

Synagogue, 100. 

Syracuse (cut), 344. 

Tabitha or Dorcas, 141. 

Tarsus (cut), 160. 

Teaching of the twelve, 52. 

Temple, Herod’s, j 

apostles preaching in, I 88. 
area of ] 56, 57. 

beautiful gate of, j 
captain of, 89. 
description of ? 56, 57. 

Tertullus, accusation against Paul, 296. 

I Theophilus, 26. 

Thessalonica (cut), 218. 

Paul at, 218. 

Theudas, 93. 

Three Taverns, 345. 

Timotheus, a Greek disciple, 207, 254. 

Tongues, gift of, 40, 41, 42. 

Town clerk of Ephesus, 250. 

Trance, Peter’s, 146, 156. 

Troas, 208. 

Paul at, 253. 

Trophimus, 254. 

Tychicus, 254. 

Tyrannus, school of, 244. 

Unity, Christian, 39, 353-357. 

Unity of spirit, 75, 79. 

Viper, bite of, 341 n. 

on Paul’s hand, 340, 341. 

Visions of Cornelius ana Peter, 142. 

Widows, Grecian, 97. 

Wine, 44. 

Women, prophesying of, 267, 268. 







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